ii     : 


^0$  of  miitfc. 

^  OCT  15  \a  s 


SELECTIONS 


FUOM  THE 


HOMILIES 


PROTESTANT  EPISCOPAL  CHURCH; 


PREFACE, 

BY  THE 

RT.  REV.  WILLIAMVMEADE,  D.  D. 


PUBLISHED  BY   THE   EXECUTIVE   COMMITTEE    OF   THE 
"FROTESTANT   EFISCOPAL   SOCIETT  FOR  THE  PRO- 
MOTION  OF   EVANGELICAL   KNOWLEDGE." 


PHILADELPHIA: 
FOR  SALE  AT  THE  DEPOSITORY,  206  CIIESNUT  ST. 


ADVERTISEMENT. 

In  presenting  to  the  friends  of  Evangelical  Religion, 
these  Selections  from  the  Homilies,  the  Executive 
Committee  have  the  satisfaction  to  believe,  that,  so  far 
as  the  Volume  extends,  it  will  be  found,  in  all  respects, 
the  most  accurate  that  has  been  published,  either  in  this 
country  or  Great  Britain.  In  preparing  the  work  for  the 
press,  the  Committee  diligently  consulted  all  the  differ- 
ent editions  within  their  reach;  but,  for  the  most  part, 
followed,  as  the  least  faulty,  the  one  issued  by  the  Lon- 
don Prayer-Book  and  Homily  Society.  At  the  expense 
of  much  time  and  labour,  they  have  thoroughly  revised 
the  marginal  references — comparing  each  of  them  with 
the  sacred  text,  and  where  errors  existed  making  the 
necessary  correction — and  so  arranged  the  whole,  that 
with  the  aid  of  the  numeral  indices,  their  application  to 
the  subject  matter  may,  at  a  glance,  be  seen. 


£gS!iK^pGra'a,CI,arlC''  }*>•  9  Ge"g°  St"^  P»i.adelphia. 

(Hi) 


CONTENTS. 


1.  A  Fruitful  Exhortation  to  the  reading  of  Holy  Scrip- 

ture.     .  ......     19 

2.  Extract  from  the  Tenth  Homily  of  the  Second  Book,  en- 

titled,   An  Information  of   them  who  take  offence  at 
certain  places  of  Holy  Scripture.  .  .  .26 

3.  Of  the  Misery  of  all  Mankind.      .  .  .  .30 

4.  Of  the  Salvation  of  all  Mankind.  .  .  .  .38 

5.  Of  the  True  and  Lively  Faith.      .  .  .  .49 

6.  Extract  from  the  Fifth  Homily,  entitled,  Of  Good  Works.  61 

7.  Of  Christian  Love  and  Charity.  .  .  .  .65 

8.  An  Exhortation  against  the  Fear  of  Death.  .  .     72 

9.  Extract  from  the  Twelfth  Homily  entitled,  Against  Strife 

and  Contention.  .  .  .  .  .85 

10.  Extract  from  the  Second  Homily  of  the  Second  Book, 

entitled,  Against  Peril  of  Idolatry.        .  .  .90 

11.  For  Repairing  and  Keeping  Clean  of  Churches.  .  .     94 

12.  Extract  from  the  Fourth  Homily  of  the  Second  Book,  en- 

titled, Of  Good  Works.     And  First,  of  Fasting,  &c.  .  100 

13.  An  Homily  of  Prayer.       .  .  .  .109 

14.  Extract  from  the   Eighth  Homily  of  the  Second  Book, 

entitled,  Of  the  Place  and  Time  of  Prayer.      .  .  128 

15.  Extract  from  the  Ninth  Homily  of  the  Second  Book,  en- 

titled, Of  Common  Prayer  and  Sacraments.     .  .  135 

16.  Of  Aims-Deeds.     .  .  .  .  .  .141 

17.  Of  the  Nativity.    .  .  .  .  .  .157 

18.  Of  the  Passion,  for  Good-Friday.  .  .  168 

19.  The  Second  Homily,  concerning  The  Death  and  Passion 

of  our  Saviour.  .....  176 

20.  Of  the  Resurrection,  for  Easter-Sunday.   .  .  .  186 

21.  Of  the  Worthy  Receiving  of  the  Sacrament.         .  .  196 

22.  An  Homily  concerning  the  Coming  Down  of  the  Holy 

Ghost,  for  Whit-Sunday.  .  .  .  .207 

23.  Against  Idleness.  .  .  .  .  ,  221 

24.  Of  Repentance  and  true  Reconciliation  unto  God.  .  229 


(iv) 


PREFACE. 

The  following  selection  from  the  Homilies  is  designed 
chiefly  for  the  Laity,  although  it  is  believed  that  there 
are  those  of  the  Clergy,  who,  not  possessing,  or  else 
having  not  read  the  whole  volume,  will,  by  those  here 
published,  be  led  to  the  examination  of  the  rest.  Con- 
sidering the  circumstances  under  which  these  sermons 
were  issued,  the  persons  by  whom  they  were  prepared, 
the  high  and  repeated  sanctions  which  they  have  re- 
ceived, the  use  for  which  they  were  designed,  and  to 
which  they  were  put  for  some  time  after  their  publica- 
tion, the  frequent  appeals  made  to  their  authority  from 
the  days  of  the  Reformation  to  the  present  time,  it  may 
well  be  asked  how  it  is  that  so  few  of  the  Lay  members 
of  the  church  even  possess  a  copy  of  the  same.  One 
reason  for  this  may  readily  be  found  in  the  size  of  the 
volume ;  its  last  and  best  edition  including  the  canons 
of  the  English  and  American  Church,  being  extended  to 
six  hundred  and  seventy-eight  octavo  pages.  Another 
may  be  found  in  the  fact  that  far  the  larger  part  of  it  is 
not  necessary  for  these  times,  nor  calculated  to  interest 
and  edify  the  modern  reader,  while  there  are  many  ob- 
solete phrases  and  foreign  allusions,  which  were  so  un- 
suitable that  the  fathers  of  the  American  Church,  while, 
as  will  be  seen  in  what  follows,  they  adopted  and  re- 
commended them  in  one  of  the  Articles,  yet  suspended 
the  reading  of  the  same  in  the  Churches,  until  some 
revision  of  them  should  be  made.  No  such  revision  has 
been  made,  or  is  likely  to  be  made,  and  it  is  a  cause 
of  grief  to  many,  that  so  much  valuable  matter  relating 
to  the  doctrines  of  our  religion,  as  discussed,  esta- 
blished, and  set  forth  at  the  Reformation,  should  be 
locked  up  in  a  large  volume,  and  thus  kept  from  the 


VI  PREFACE. 

important  use  which  might  be  made  of  it  at  the  present 
time,  for  the  benefit  of  almost  all  the  Laity  of  our  Com- 
munion. To  supply  this  deficiency,  and  remedy  this 
evil,  is  the  object  of  the  present  selection.  It  is  confi- 
dently believed,  that,  in  a  moderate-sized  duodecimo 
volume,  containing  about  one-third  of  the  octavo  edi- 
tion, there  may  be  comprehended  all  that  is  necessary 
to  a  full  understanding  of  the  views  of  the  Reformers,  as 
to  the  great  doctrines  of  the  Gospel.  It  is  believed  that 
no  one  will  have  ground  to  complain,  or  will  even  ven- 
ture to  insinuate,  that,  in  the  present  selection,  any  parts 
are  omitted,  whose  insertion  would  be  desired  in  order 
to  advocate  any  particular  view  which  might  be  taken 
of  some  disputed  doctrine.  Those  few  expressions 
which  have  been  quoted  by  opposing  parties,  as  favour- 
ing their  system,  will  be  found  in  the  Homilies  here 
selected,  and  in  such  connection,  that  every  reader  will 
have  an  opportunity  of  judging  for  himself  the  design 
and  meaning  of  particular  passages,  by  comparing  them 
with  others  on  the  same  subject.  It  so  happens  that 
those  which  are  most  important  now,  and  at  all  times, 
are  the  more  doctrinal  and  controversial  ones,  for  they 
were  written  at  a  time  when  the  very  foundations  of  our 
religion  were  shaken,  and  required  to  be  established  in 
the  minds  and  hearts  of  the  people.  But  let  not  the 
reader  be  alarmed  at  the  mention  of  doctrinal  and  con- 
troversial Homilies,  and  suppose  that  they  are  meta- 
physical and  unintelligible  disquisitions,  concerning 
matters  beyond  the  reach  of  the  human  mind.  On  the 
contrary,  the  Homilies  were  expressly  written  for  the 
great  body  of  the  people,  in  the  simplest  language,  and 
are  occupied  in  setting  forth  the  great  truths  of  man's 
sinfulness,  by  means  of  the  fall ;  the  method  of  his  re- 
covery by  Christ ;  justification  by  faith  ;  the  necessity 
of  renewal  by  the  Holy  Ghost ;  the  sufficiency  of  the 
word  of  God ;  the  importance  of  prayer,  and  the  read- 
ing and  hearing  of  God's  word  ;  the  efficacy  of  the  Sacra- 
ments as  means  of  grace,  and  the  necessity  of  good 
works.  But  all  these  subjects  were  sadly  misunder- 
stood and  corrupted,  at  the  time  the  Homilies  were  writ- 
ten, as  they  had  been  long  before,  and  have  been  in 


PREFACE.  VH 

some  measure  since,  even  among  Protestants,  and  being 
ever  liable  to  be  misapprehended,  they  require  to  be 
continually  explained,  and  enforced  by  an  appeal  to 
God's  unerring  word.  Most  faithfully  have  they  been 
thus  handled  in  these  Homilies  by  some  of  the  ablest 
minds  which  God  had  enlightened  by  his  word  and 
spirit  for  carrying  on  the  work  of  the  Reformation,*  and 
we  know  not  where,  amongst  all  the  works  of  men,  to 
direct  the  anxious  inquirer  after  Gospel  truth,  for  a  more 
faithful,  and  interesting,  and  practical  exhibition  of  what 
is  to  be  believed  and  done  in  order  to  salvation,  than  to 
those  Homilies  which  treat  on  the  above-mentioned  sub- 
jects. As,  however,  they  were  designed  to  answer  all 
the  purposes  of  pulpit  instruction  in  many  parishes  of 
England  where  there  were  no  ministers,  at  the  same 
time  disposed  and  qualified  to  preach,  many  other  sub- 
jects are  introduced  into  them,  not  necessary  for  these 
times  or  for  this  country,  and  which  may  well  be  left 
out  of  an  American  edition,  designed  for  general  use. 
In  the  brief  notice  which  will  be  taken  of  these  dis- 
courses, according  to  the  order  in  which  they  stand, 
there  will  be  seen,  it  is  confidently  believed,  the  pro- 
priety of  omitting  those  which  are  left  out.  But  if  any 
should  still  question  it,  and  feel  disposed  to  suspect 
some  party  design  in  the  omission,  we  shall  have 
effected  one  object  in  the  publication  of  this  selection, 
if  such  persons  shall  be  induced  to  procure  and  exa- 
mine the  whole  of  this  venerable  document.  We  trust, 
indeed,  that  for  other  reasons,  if  not  for  the  above-men- 
tioned, many  who  have  never  owned  or  read  the  two 
books  of  the  Homilies,  though  recommended  in  one  of 
(Dur  thirty-nine  Articles,  will  be  induced  by  this  abridg- 
ment of  them  to  be  truer  Episcopalians,  by  purchasing 
and  reading  every  word  thereof.  Many  of  them,  indeed, 
would  not  be  very  suitable  for  the  pulpit  at  this  day,  and 
some  of  them  have  expressions  which  would  injure  their 
effect  in  a  private  circle,  but  all  of  them  may  be  read  to 
advantage  by  individuals,  while  the  volume  now  pre- 


*  The  composition  of  the  Homilies  is  generally  ascribed  to  Cranmer 
and  Jewell. 


Vlll  PREFACE. 

sented  to  the  public  might,  with  great  effect,  be  read  by 
the  Lay  Reader  from  the  desk,  or  by  the  Father  or  Master 
to  his  household.  It  is  true  that  there  is  something  ob- 
solete in  many  of  the  words  and  expressions  even  in 
these,  but  that  very  circumstance  has  some  recommenda- 
tion in  it,  for  the  nervousness  of  the  old  English  style 
serves  to  impress  more  deeply  on  the  mind  the  import- 
ance of  the  truths  set  forth.  We  shall,  therefore,  be 
much  disappointed  if  this  volume  does  not  prove  a  most 
useful  and  acceptable  addition  to  the  family  and  parish 
libraries  of  our  church,  as  well  as  to  many  readers 
beyond  its  pale. 

Before  we  present  our  rapid  sketch  of  the  contents  of 
the  Book  of  Homilies,  and  our  reasons  for  the  omission 
of  some,  and  the  selection  of  others,  we  will  furnish  to 
the  reader  a  brief  history  of  the  book  itself,  which  shall 
be  chiefly  taken  from  the  preface  to  the  first  American 
edition  of  it.  That  preface  begins  with  the  publication 
of  the  thirty-fifth  Article  of  our  Church,  which  thus 
reads : 

"  The  second  Book  of  Homilies,  the  several  titles 
whereof  we  have  joined  under  this  Article,  doth  contain 
a  godly  and  wholesome  doctrine,  and  necessary  for  these 
times,  as  doth  the  former  Book  of  Homilies,  which  were 
set  forth  in  the  time  of  Edward  the  Sixth,  and  therefore 
we  judge  them  to  be  read  in  Churches  by  the  Ministers 
diligently  and  distinctly,  that  they  may  be  understood 
of  the  people. 

"  OF  THE  NAMES  OF  THE  HOMILIES.* 

"1.  Of  the  right  Use  of  the  Church.  2.  Against  Peril 
of  Idolatry.  3.  Of  repairing  and  keeping  clean  of 
Churches.  4.  Of  good  Works :  first,  of  Fasting.  5. 
Against  Gluttony  and  Drunkenness.  6.  Against  Excess 
of  Apparel.  7.  Of  Prayer.  8.  Of  the  Place  and  Time 
of  Prayer.  9.  That  Common  Prayers  and  Sacraments 
ought  to  be  ministered  in  a  known  tongue.  10.  Of  the 
reverent  Estimation  of  God's  Word.    11.  Of  Alms-doing. 


*  The  names  of  the  Homilies  of  the  first  book  may  be  seen  in  tha 
article. 


PREFACE.  IX 

12.  Of  the  Nativity  of  Christ.  13.  Of  the  Passion  of 
Christ.  14.  Of  the  Resurrection  of  Christ.  15.  Of  the 
worthy  receiving  of  the  Sacrament  of  the  Body  and 
Blood  of  Christ.  16.  Of  the  Gifts  of  the  Holy  Ghost. 
17.  For  the  Rogation-days.  18.  Of  the  State  of  Matri- 
mony. 19.  Of  Repentance.  20.  Against  Idleness. 
21.  Against.  Rebellion. 

"  This  Article  is  received  in  this  Church,  so  far  as  it 
declares  the  Books  of  Homilies  to  be  an  explication  of 
Christian  doctrine,  and  instruction  in  piety  and  morals. 
But  all  references  to  the  constitution  and  laws  of  Eng- 
land are  considered  as  inapplicable  to  the  circumstances 
of  this  Church,  which  also  suspends  the  order  for  the 
reading  of  said  Homilies  in  churches,  until  a  revision 
of  them  may  be  conveniently  made,  for  the  clearing  of 
them,  as  well  from  obsolete  words  and  phrases,  as  from 
the  local  references." 

From  the  journal  of  the  House  of  Bishops,  in  General 
Convention  of  the  same  Church,  on  the  20th  day  of 
May,  1814: 

"The  House  of  Bishops,  taking  into  consideration 
that  the  two  Books  of  Homilies  are  referred  to  in  the 
thirty-fifth  Article  of  this  Church,  as  containing  a  body  of 
sound  Christian  doctrine  ;  and  knowing,  by  their  re- 
spective experience,  the  scarcity  of  the  volume,  render- 
ing it  difficult  for  some  candidates  in  the  ministry  to 
possess  opportunities  of  studying  its  contents,  propose 
to  the  House  of  Clerical  and  Lay  Deputies,  to  make  it  a 
standing  instruction  to  every  Bishop,  and  to  the  ecclesi- 
astical authority  in  every  state  destitute  of  a  Bishop,  to 
be  furnished  (as  soon  as  may  be)  with  a  copy,  or  copies 
of  said  work,  and  to  require  it  to  be  studied  by  all  can- 
didates for  the  ministry  within  their  respective  bounds; 
under  the  expectation,  that,  when  offering  for  ordination, 
the  knowledge  of  its  contents  will  be  indispensably 
required." 

In  consideration  of  the  above  documents,  and  for 
the  carrying  of  the  design  of  the  letter  of  them  into 
effect,  the  editor  is  encouraged  to  present  to  the  public 
this  first  American  edition  of  the  Homilies  of  the  Church 
of  England.     Although,  in  the  recognition  of  them  by 


the  Episcopal  Church,  there  is  an  exception  of  whatever 
is  peculiar  to  the  circumstances  of  a  foreign  country , 
and  although  the  obsolete  words  and  phrases  are  a  con- 
siderable discouragement  to  the  reading  of  these  com- 
positions in  churches,  agreeably  to  their  original  design, 
yet  will  they  be  found  exceedingly  edifying  to  the  mem- 
bers of  the  Episcopal  Church  in  general,  on  the  grounds 
intimated  in  the  note  to  the  preceding  article,  their 
being  "  an  explication  of  Christian  doctrine,  and  in- 
structive in  piety  and  morals."  The  Clergy  have  a 
more  important  interest  in  the  publication,  the  contents 
of  it  being  referred  to  in  the  promise,  which  they  sub- 
scribe at  their  ordination.  The  extent  in  which  the 
Homilies  are  to  be  considered  as  pledging  the  subscriber 
of  them  relatively  to  doctrine,  is  well  expressed  by 
Bishop  Burnet,  as  follows :  "  In  these  Homilies,  the 
Scriptures  are  often  applied  as  they  wTere  then  under- 
stood ;  not  so  critically  as  they  have  been  explained 
since  that  time.  But,  by  this  approbation  of  the  two 
Books  of  Homilies,  it  is  not  meant  that  every  passage  of 
Scripture,  or  argument  that  is  made  use  of  in  them,  is 
always  convincing,  or  that  every  expression  is  so  severely 
worded,  that  it  may  not  need  a  little  correction  or  ex- 
planation. All  that  we  profess  about  them,  is  only  that 
they  'contain  a  godly  and  wholesome  doctrine.'  This 
rather  relates  to  the  main  importance  and  design  of  them, 
than  to  every  passage  in  them.  Though  this  may  be  said 
concerning  them,  that  considering  the  age  they  were 
written  in,  the  imperfection  of  our  language,  and 
some  lesser  defects,  they  are  two  very  extraordinary 
books.  Some  of  them  are  better  writ  than  others,  and 
are  equal  to  any  thing  that  has  been  writ  upon  those 
subjects  since  that  time.  Upon  the  whole  matter,  every 
one  who  subscribes  the  articles  ought  to  read  them, 
otherwise  he  subscribes  a  blank ;  he  approves  a  book 
implicitly,  and  binds  himself  to  read  it,  as  he  may  be 
required,  without  knowing  any  thing  concerning  it. 
Tfiis  approbation  is  not  to  be  stretched  so  far,  as  to  carry 
in  it  a  special  assent  to  every  particular  in  that  whole  vol- 
ume ;  but  a  man  must  be  persuaded  of  the  main  of  the 
doctrine  that  is  taught  in  them." 


PREFACE.  Xl 

To  this  may  well  be  added  the  Preface,  as  published 
in  the  year  1562,  which  is  as  follows: 

"  Considering  how  necessary  it  is,  that  the  word  of 
God,  which  is  the  only  food  of  the  soul,  and  that  most 
excellent  light  that  we  must  walk  by,  in  this  our  most 
dangerous  pilgrimage,  should  at  all  convenient  times  be 
preached  unto  the  people,  that  thereby  they  may  both 
learn  their  duty  towards  God,  their  prince,  and  their 
neighbours,  according  to  the  mind  of  the  Holy  Ghost, 
expressed  in  the  Scriptures,  and  also  to  avoid  the  mani- 
fold enormities  which  heretofore,  by  false  doctrine,  have 
crept  into  the  Church  of  God,  and  how  that  all  they 
which  are  appointed  ministers  have  not  the  gift  of 
preaching  sufficiently  to  instruct  the  people,  which  is 
committed  unto  them,  whereof  great  inconveniences 
might  rise,  and  ignorance  still  be  maintained,  if  some 
honest  remedy  be  not  speedily  found  and  provided :  the 
Queen's  most  excellent  majesty,  tendering  the  soul's 
health  of  her  loving  subjects,  and  the  quieting  of  their 
conscience  in  the  chief  and  principal  points  of  Christian 
religion,  and  willing  also,  by  the  true  setting  forth,  and 
pure  declaring  of  God's  word,  which  is  the  principal 
guide  and  leader  unto  all  godliness  and  virtue,  to  expel 
and  drive  away,  as  well  corrupt,  vicious,  and  ungodly 
living,  as  also  erroneous  and  poisoned  doctrines,  tend- 
ing to  superstition  and  idolatry,  hath,  by  the  advice  of 
her  honourable  counsellors,  for  her  discharge  in  this 
behalf,  caused  a  book  of  Homilies,  which  heretofore  was 
set  forth  by  her  most  loving  Brother,  a  Prince  of  most 
worthy  memory,  Edward  the  Sixth,  to  be  printed  anew, 
wherein  are  contained  certain  wholesome  and  godly  ex- 
hortations, to  move  the  people  to  honour  and  worship 
Almighty  God,  and  diligently  to  serve  him,  every  one 
according  to  their  degree,  state,  and  vocation.  All 
which  Homilies  her  majesty  commandeth  and  straightly 
chargeth  all  Parsons,  Vicars,  Curates,  and  all  others 
having  spiritual  cure,  every  Sunday  and  Holy-day  in  the 
year,  at  the  ministering  of  the  Holy  Communion,  or  if 
there  be  no  Communion  ministered  that  day,  yet  after 
the  Gospel  and  Creed,  in  such  order  and  place  as  is  ap- 
pointed in  the  Book  of  Common  Prayers,  to  read  and 


PREFACE. 


declare  to  their  parishioners  plainly  and  distinctly  one 
of  the  said  Homilies,  in  such  order  as  they  stand  in  the 
book,  except  there  be  a  sermon,  according  as  it  is  en- 
joined in  the  book  of  her  Highness'  Injunctions,  and 
then  for  that  cause  only,  and  for  none  other,  the  reading 
of  the  said  Homily  to  be  deferred  unto  the  next  Sunday 
or  Holy-day  following.  And  when  the  foresaid  Book  of 
Homilies  is  read  over,  her  majesty's  pleasure  is,  that 
the  same  be  repeated  and  read  again,  in  such  like  sort 
as  was  before  prescribed.  Furthermore,  her  Highness 
commandeth,  that,  notwithstanding  this  order,  the  said 
ecclesiastical  persons  shall  read  her  Majesty's  Injunc- 
tions at  such  times,  and  in  such  order,  as  in  the*  book 
thereof  appointed  ;  and  that  the  Lord's  Prayer,  the  Arti- 
cles of  Faith,  and  the  Ten  Commandments,  be  openly 
read  unto  the  people,  as  in  the  said  Injunctions  is  spe- 
cified, that  all  her  people,  of  what  degree  or  condition 
soever  they  be,  may  learn  how  to  invocate  and  call  upon 
the  name  of  God,  and  know  what  duty  they  owe  both  to 
God  and  man  :  so  that  they  may  pray,  believe,  and  work 
according  to  knowledge,  while  they  shall  live  here,  and 
after  this  life  be  with  Him  that  with  his  blood  hath 
bought  us  all.  To  whom,  with  the  Father  and  the  Holy 
Ghost,  be  all  honour  and  glory  for  ever.     Amen." 

We  now  proceed  to  notice  the  several  Homilies,  and 
in  most  instances,  assign  very  briefly  our  reasons  for 
choosing  some  and  omitting  others. 

Homily  1st  is  "A  fruitful  Exhortation  to  the  reading 
of  Holy  Scripture."  For  the  choice  of  this  no  reason 
need  be  assigned,  it  being  a  perpetual  duty  .to  study 
God's  word  for  ourselves,  however  some  in  different 
ages  have  doubted  the  safety  of  trusting  it  to  all.  To 
this  we  have  added  a  few  pages  on  the  same  subject 
from  another  Homily,  of  which  mention  will  be  made 
in  due  time. 

Homily  2d  is  entitled,  "  Of  the  Misery  of  all  Man- 
kind." The  word  misery  is  here  used  as  synonymous 
with  sinfulness.  The  Homily  is  a  faithful  picture  of  the 
depravity  and  wretchedness  of  fallen  man,  and  his  ab- 
solute need  of  a  Saviour.     It  is  of  course  admitted. 

Homily  3d  is  "  Of  the  Salvation  of  all  Mankind."   To 


PREFACE.  Xlll 

this  the  article  on  Justification  alludes,  as  a  full  exposi- 
tion of  the  doctrine  of  justification  by  faith.  Admitted 
also. 

Homily  4th  is  "Of  the  true  and  lively  Faith."  A  clear 
exposition  of  saving  faith,  distinguishing  it  from  a  dead 
faith.     Admitted. 

Homily  5th,  "Of  good  Works  annexed  unto  Faith." 
This,  like  most  of  the  other  Homilies,  is  divided  into 
several  parts.  We  have  only  selected  the  first  part,  be- 
lieving it  to  be  amply  sufficient  to  exhibit  the  doctrine 
of  the  Homilies  on  that  subject.  The  two  other  parts 
are  lengthy  expositions  of  the  various  works,  devices, 
traditions,  idolatries  of  Jews  and  Gentiles,  which  they 
regarded  as  good  works,  to  propitiate  the  Deity,  or  Dei- 
ties. There  can  be  no  difference  of  sentiment  in  re- 
gard to  the  contents  of  these  two  parts,  and  they  are 
omitted  as  unnecessary  to  fulfil  the  design  of  the  volume. 

The  6th  is  "  Of  Christian  Love  and  Charity,"  which 
is  inserted,  not  because  of  any  doctrinal  discussions  in 
it,  but  as  a  specimen  of  the  faithful  exhibition  of  a  great 
Christian  grace. 

The  7th,  "  On  Swearing  and  Perjury,"  is  omitted. 

The  8th,  "  On  the  Declining  from  God,"  is  omitted, 
because,  if  there  be  any  thing  in  it  occasioning  difference 
of  opinion,  the  same  may  be  seen  in  the  Homily  on  Re- 
pentance, which  is  admitted. 

The  9th,  "  An  Exhortation  against  the  fear  of  Death," 
is  admitted,  because,  among  other  excellencies,  it  strikes 
effectually  at  some  false  views  of  religion. 

The  10th*  "  An  Exhortation  to  Obedience,"  refers  to 
the  duty  of  subjection  to  rulers  and  magistrates,  and  is 
omitted. 

The  11th,  "Against  Whoredom  and  Adultery,"  is 
omitted. 

The  12th,  "  Against  Strife  and  Contention,"  is  omit- 
ted, with  the  exception  of  the  first  part,  which  is  suffi- 
cient to  exhibit  the  spirit  and  design  of  the  whole. 

The  1st  Homily  of  the  Second  Book,  "  Of  the  Right 
Use  of  the  Church,"  is  omitted,  because  there  is  but 
little  room  for  difference  of  opinion  about  any  thing  con- 

2 


XIV  PREFACE. 


tained  in  it,  and  because  the  chief  matter  of  it  is  repeated 
in  the  3d,  which  is  brief  and  strong  in  its  statements. 

The  2d,  "  Against  Peril  of  Idolatry,  and  superfluous 
decking  of  Churches."  This  Homily,  divided  into  three 
parts,  forms  a  large  portion  of  the  volume.  Its  length, 
and  the  pains  taken  with  it,  show  how  important  the 
Reformers  deemed  it  to  oppose  all  tendencies  to  the 
undue  decoration  of  churches,  lest  they  lead  to  idolatry. 
The  Homily  would  form  a  volume  of  itself.  We  must 
refer  the  reader  to  it,  and  only  admit  a  few  pages  as  a 
specimen  which  will  suffice  to  show  the  main  drift  of 
the  whole. 

Homily  3d,  "  For  repairing  and  keeping  clean,  and 
the  comely  adorning  of  Churches."  This  is  admitted, 
and  will  show  that  the  Reformers  did  not  mean,  by  the 
preceding,  to  encourage  negligence  as  to  the  temples  of 
religion. 

Homily  4th,  "  Of  good  Works  ;  and  first,  of  Fasting." 
The  first  part  of  this  contains  a  just  view  of  the  duty  of 
fasting,  and  is  admitted.  The  second  contains  much 
that  is  unsuitable  to  our  times  and  circumstances,  and  is 
omitted. 

The  5th,  "Against  Gluttony  and  Drunkenness,"  and 
the  6th,  "Against  Excess  of  Apparel,"  though  contain- 
ing many  excellent  things,  needful  at  all  times,  are 
omitted  because  of  some  expressions  which  would  be 
considered  coarse  and  harsh  at  this  time. 

The  7th,  "  An  Homily  on  Prayer,"  is  admitted. 

The  8th,  "Of  the  Place  and  Time  of  Prayer."  The 
first  part  of  this  is  deemed  sufficient  for  this  selection, 
especially  as  the  subject  is  introduced  in  two  preceding 
Homilies. 

The  9th,  "  That  Common  Prayer  and  Sacraments 
ought  to  be  ministered  in  a  tongue  that  is  understood  by 
the  hearers."  A  part  of  this  will  suffice.  A  lengthy 
argument  was  formerly  needed. 

The  10th,  "  An  Information  for  them  which  take 
offence  at  certain  places  of  the  Holy  Scripture."  A  few 
pages  of  this  were  added  to  the  first  Homily. 

The  11th,  "  On  Alms-deeds,"  is  admitted. 


PREFACE.  XV 

The  12th,  "A  Sermon  on  the  Nativity;"  13th,  "On 
Good  Friday;"  14th,  "On  the  Resurrection;"  15th, 
"  On  the  Sacrament  of  the  Lord's  Supper,"  and  16th, 
"  For  Whit-Sunday,"  are  all  admitted,  for  reasons  which 
need  not  be  mentioned. 

The  17th  and  18th,  "For  Rogation-week,  and  the 
State  of  Matrimony,"  are  omitted. 

The  19th,  "Against  Idleness,"  is  too  important  a 
specimen  of  the  practical  preaching  of  the  reformers  not 
to  be  retained. 

The  20th,  "  Of  Repentance  and  true  Reconciliation 
unto  God,"  is  admitted. 

The  21st,  "  Against  Disobedience  and  wilful  Rebel- 
lion," is  omitted. 

And  now,  we  have  only  one  request  to  make  to  the 
reader,  who  desires  to  find  out  from  these  Homilies  what 
were  the  real  views  of  the  Reformers  as  represented  in 
them.  Let  him  take  up  this  volume,  or,  if  they  prefer 
it,  the  larger  one  from  which  it  is  drawn,  in  the  same 
manner  in  which  the  wise  and  candid  who  are  in  search 
of  truth  take  up  the  Bible,  or  any  other  book ;  let  him 
ascertain  the  main  drift  of  the  writers,  see  where  the 
emphasis  is  laid,  what  the  great  principles  by  which  par- 
ticular passages  are  to  be  explained ;  let  him  compare 
one  part  with  another,  and  thus  seek  the  true  design 
and  meaning  of  the  whole.  As  an  instance,  let  this 
rule  be  applied  to  the  oft  quoted  passage  in  the  third 
part  of  the  Homily  on  Salvation,  where  the  expression 
"  after  we  are  baptized  or  justified,"  occurs.  There  are 
those  who  affirm  that  this  passage  establishes  the  doc- 
trine of  baptismal  justification,  makes  the  words  bap- 
tized and  justified  to  be  synonymous,  to  be  convertible 
terms,  so  that  all  who  are  baptized  are  justified,  and 
none  can  be  justified  who  are  not  baptized.  Let  the 
reader  not  only  carefully  read  over  the  Homily  in  which 
these  words  are  found,  but  the  whole  series  of  Homilies 
in  the  larger  volume,  of  more  than  five  hundred  octavo 
pages,  to  see  if  he  can  find  any  other  expression  such 
as  this  to  sustain  the  view  taken  of  it  by  some ;  let  him 
carefully  notice  all  that  is  said  about  justification  by 
faith  only — salvation  by  faith  only ;  let  him  read  espe- 


XVI  PREFACE. 


cially,  how,  in  this  very  Homily,  all  acts  of  our  own,  and 
graces  of  the  Spirit  in  us,  are  utterly  excluded  from  any 
participation  with  faith  in  our  justification,  and  for  this 
reason,  that  faith  "  doth  directly  send  us  to  Christ  for  re- 
mission of  our  sins,"  and  because  thereby,  as  by  a  hand, 
((we  embrace  the  promise  of  God's  mercy,  and  of  the  re- 
mission of  our  sins,  which  thing  none  other  of  our  virtues 
or  works  properly  doth."  Let  the  reader  also  turn  to 
the  jHomily  for  Good  Friday,  and  see  how  often  and 
how  emphatically  faith  is  declared  to  be  "  the  mean  of 
our  salvation"  yea,  iithe  only  instrument  of  our  salva- 
tion." Let  him  compare  this  one  only  expression  with 
all  that  is  said  on  the  subject  of  justification,  and  see  if 
he  can  reconcile  the  much,  which  is  so  plain  and  un- 
doubted, with  the  meaning  sought  to  be  given  to  this 
expression,  and  the  use  that  is  made  of  it.  "Without 
undertaking  to  say  precisely  what  was  designed  to  be 
conveyed  in  it,  we  feel  confident  that  the  plainest 
reader  will  be  at  no  loss  to  see  what  was  not  intended. 
Let  the  same  rule  be  faithfully  applied  to  a  passage  in 
the  Homily  for  Good  Friday,  which  speaks  of  our  being 
"  washed  in  our  baptism  from  the  filthiness  of  sin,"  and 
we  feel  confident  that  the  result  must  be  an  utter  rejec- 
tion of  that  view,  which  some  would  have  us  take  of  it, 
who  maintain  that  it  sets  forth  the  doctrine  of  a  positive 
renewal  of  the  nature  of  every  child  and  adult  that  is 
baptized. 

Again ;  there  are  those  who  object  to  certain  expres- 
sions in  the  Homily  concerning  the  Sacrament  of  the 
Lord's  Supper,  as  seeming  to  ascribe  something  exclu- 
sively to  it,  which  they  believe  to  belong  to  other  means 
of  grace  also  ;  as  when  it  quotes  the  Fathers,  saying  that 
it  is  "  the  salve  of  immortality  and  sovereign  preservative 
against  death;"  "a  deifical  communion;"  "the  defence 
of  faith  ;"  "  the  food  of  immortality ;"  uthe  conserva- 
tory to  everlasting  life."  But  if  such  will  turn  to  the 
first  Homily,  on  reading  the  Scriptures  they  will  find 
expressions  equally  strong,  and  almost  the  same  in  re- 
gard to  them,  and  to  which  objections  equally  valid 
might  be  made,  because  seeming  to  claim  exclusive 
efficacy  to  the  written  word — to  truth  as  read  in  Scrip- 


PREFACE.  XV11 

ture,  thereby  interfering  with  its  efficacy  as  seen  in  the 
Sacraments.  Thus  it  is  declared  to  be  "  the  heavenly 
meat  of  our  souls  ;"  "  it  sanctifieth  and  maketh  us  holy  ;" 
w  it  turneth  our  souls  ;"  "  it  is  a  sure,  steadfast,  and  ever- 
lasting instrument  of  salvation ;"  "the  words  of  Holy 
Scripture  be  called  words  of  everlasting  life,  for  they  be 
God's  instrument,  ordained  for  the  same  purpose;" 
i(they  have  even  an  heavenly  spiritual  working  in  them" 
Comparing  the  two  Homilies  together,  and  what  they 
say,  almost  in  the  same  language,  of  each  of  these  means 
of  grace,  we  shall  see  that  they  ascribe  the  same  effects 
to  both  of  them,  because  the  same  spirit  works  by  the 
same  truth  in  both,  in  the  one  truth  being  seen,  in  the 
other  read,  the  inner  man  being  required  to  believe  and 
feel  in  each  in  order  to  their  efficacy.  That  such  is  the 
proper  mode  of  understanding  and  reconciling  seemingly 
conflicting  passages,  might  readily  be  shown  by  nu- 
merous quotations  from  the  writings  of  the  Fathers,  who 
meet  such  objections  by  this  same  explanation.  Were 
it  consistent  with  the  design  of  this  selection,  all  the 
views  of  doctrines  and  ordinances  set  forth  in  it  might 
be  confirmed  by  abundant  quotations  from  those  who 
were  contemporaneous  with  the  authors  of  the  Homilies. 
A  reference  to  their  works,  now  in  the  course  of  repub- 
lication, will  satisfy  the  reader  of  this  fact. 

Having  thus  given  a  brief  history  of  the  Homilies, 
and  a  plain  statement  of  the  design  of  this  selection,  it 
is  now  commended  to  the  blessing  df  heaven,  and 
earnestly  pressed  upon  the  attention  of  the  Laity  of  the 
Church. 


A  FRUITFUL  EXHORTATION 


READING  AND  KNOWLEDGE  OF  HOLY  SCRIPTURE. 

Unto  a  Christian  man,  there  can  be  nothing  either  more 
necessary  or  profitable,  than  the  knowledge  of  Holy  Scripture ; 
forasmuch  as  in  it  is  contained  God's  true  word,  setting  forth 
his  glory,  and  also  man's  duty.  And  there  is  no  truth  nor 
doctrine,  necessary  for  our  justification  and  everlasting  salva- 
tion, but  that  is,  or  may  be,  drawn  out  of  that  fountain  and 
well  of  truth.  Therefore  as  many  as  be  desirous  to  enter  into 
the  right  and  perfect  way  unto  God,  must  apply  their  minds 
to  know  Holy  Scripture  ;  without  the  which,  they  can  neither 
sufficiently  know  God  and  his  will,  neither  their  office  and 
duty.  And  as  drink  is  pleasant  to  them  that  be  dry,  and 
meat  to  them  that  be  hungry ;  so  is  the  reading,  hearing, 
searching,  and  studying  of  Holy  Scripture,  to  them  that  be  de- 
sirous to  know  God,  or  themselves,  and  to  do  his  will.  And 
their  stomachs  only  do  loathe  and  abhor  the  heavenly  know- 
ledge and  food  of  God's  word,  that  be  so  drowned  in  worldly 
vanities,  that  they  neither  savour  God,  nor  any  godliness :  for 
that  is  the  cause  why  they  desire  such  vanities,  rather  than 
the  true  knowledge  of  God.  As  they  that  are  sick  of  an 
ague,  whatsoever  they  eat  and  drink,  though  it  be  never  so 
pleasant,  yet  it  is  as  bitter  to  them  as  wormwood  ;  not  for. the 
bitterness  of  the  meat,  but  for  the  corrupt  and  bitter  humour 
that  is  in  their  own  tongue  and  mouth ;  even  so  is  the  sweet- 
ness of  God's  word  bitSer,  not  of  itself,  but  only  unto  them 
that  have  their  minds  corrupted  with  long  custom  of  sin  and 
love  of  this  world. 

Therefore,  forsaking  the  corrupt  judgment  of  fleshly  men, 
which  care  not  but  for  their  carcase,  let  us  reverently  hear 
and  read  Holy  Scripture,  which  is  the  food  of  the  soul.1 
Let  us  diligently  search  for  the  well  of  life3  in  the  books  of 

1  Matt.  iv.  4.  2  John  iv.  14. 

(19) 


20  THE  FIRST  PART  OF  THE  SERMON 

the  New  and  Old  Testament,  and  not  run  to  the  stinking 
puddles  of  men's  traditions,  devised  by  men's  imagination, 
for  our  justification  and  salvation.  For  in  Holy  Scripture 
is  ftdly  contained  what  we  ought  to  do.  and  what  to  eschew, 
what  to  believe,  what  to  love,  and  what  to  look  for  at  God's 
hands  at  length.  In  these  books  we  shall  find  the  Father 
from  whom,  the  Son  by  whom,  and  the  Holy  Ghost  in 
whom,  all  things  have  their  being  and  keeping  up ;  and 
these  three  persons  to  be  but  one  God,  and  one  substance. 
In  these  books  we  may  learn  to  know  ourselves,  how  vile  and 
miserable  we  be  ;  and  also  to  know  God,  how  good  he  is  of 
himself,  and  how  he  maketh  us  and  all  creatures  partakers  of 
his  goodness.  We  may  learn  also  in  these  books  to  know 
God's  will  and  pleasure,  as  much  as,  for  this  present  time,  is 
convenient  for  us  to  know.  And,  as  the  great  Clerk  and  godly 
preacher,  St.  John  Chrysostom,  saith,  whatsoever  is  required  to 
the  salvation  of  man,  is  fully  contained  in  the  Scripture  of  God. 
He  that  is  ignorant,  may  there  learn  and  have  knowledge.  He 
that  is  hard-hearted,  and  an  obstinate  sinner,  shall  there  find 
everlasting  torments,  prepared  of  God's  justice,  to  make  him 
afraid,  and  to  mollify,  or  soften,  him.  He  that  is  oppressed 
with  misery  in  this  world,  shall  there  find  relief  in  the  pro- 
mises of  everlasting  life,  to  his  great  consolation  and  comfort. 
He  that  is  wounded  by  the  Devil  unto  death,  shall  find  there 
medicine,  whereby  he  may  be  restored  again  unto  health.  If 
it  shall  require  to  teach  any  truth,  or  reprove  false  doctrine,  to 
rebuke  any  vice,  to  commend  any  virtue,  to  give  good  coun- 
sel, to  comfort,  or  to  exhort,  or  to  do  any  other  thing  requisite 
for  our  salvation ;  all  those  things,  saith  St.  Chrysostom,  we 
may  learn  plentifully  of  the  Scripture.  There  is,  saith  Ful- 
gentius,  abundantly  enough,  both  for  men  to  eat,  and  children 
to  suck.  There  is  whatsoever  is  meet  for  all  ages,  and  for  all 
degrees  and  sorts  of  men. 

These  books,  therefore,  ought  to  be  much  in  our  hands, 
in  our  eyes,  in  our  ears,  in  our  mouths,  but  most  of  all  in 
our  hearts.  For  the  Scripture  of  God  is  the  heavenly  meat 
of  our  souls:1  the  hearing  and  keeping  of  it  maketh  U3 
blessed,  sanctifieth  us,  and  maketh  us  holy;3  it  turneth 
our  souls;  it  is  a  light  lantern  to  our  feet;3  it  is  a  sure, 
steadfast,  and  everlasting  instrument  of  salvation ;  it  giveth 
wisdom   to   the  humble    and   lowly  hearts ;    it   comforteth, 

i  Matt.  iv.  4  ;  Luke  iv.  4  2  John  xvii.  17. 

3  Ps.  cxix.  105. 


OF  THE  KNOWLEDGE  OF  HOLY  SCRIPTURE.  21 

maketh  glad,  cheereth,  and  cherisheth  our  conscience ;  it  is  a 
more  excellent  jewel,  or  treasure,  than  any  gold  or  precious 
stone ;  it  is  more  sweet  than  honey  or  honey-comb  j1  it  is 
called  the  best  part,  which  Mary  did  choose  ;2  for  it  hath  in  it 
everlasting  comfort.  The  words  of  Holy  Scripture  be  called 
words  of  everlasting  life  :3  for  they  be  God's  instrument,  or- 
dained for  the  same  purpose.  They  have  power  to  turn, 
through  God's  promise  ;  and  they  be  effectual  through  God's 
assistance  ;4  and,  being  received  in  a  faithful  heart,  they  have 
ever  an  heavenly  spiritual  working  in  them.  They  are  lively, 
quick,  and  mighty  in  operation,  and  sharper  than  any  two- 
edged  sword,  and  enter  through,  even  unto  the  dividing 
asunder  of  the  soul  and  the  spirit,  of  the  joints  and  the  mar- 
row.5 Christ  calleth  him  a  wise  builder,  that  buildeth  upon 
his  word,  upon  his  sure  and  substantial  foundation.6  By  this 
word  of  God  we  shall  be  judged :  for  the  word  that  I  speak, 
saith  Christ,  is  it  that  shall  judge  in  the  last  day.7  He  that 
keepeth  the  word  of  Christ,  is  promised  the  love  and  favour 
of  God,  and  that  he  shall  be  the  dwelling-place  or  temple  of 
the  blessed  Trinity.8  This  word  whosoever  is  diligent  *to 
read,  and  in  his  heart  to  print  that  he  readeth,  the  great  af- 
fection to  the  transitory  things  of  this  world  shall  be  minished 
in  him,  and  the  great  desire  of  heavenly  things,  that  be 
therein  promised  of  God,  shall  increase  in  him.  And  there 
is  nothing  that  so  much  strengtheneth  our  faith  and  trust  in 
God,  that  so  much  keepeth  up  innocency  and  pureness  of  the 
heart,  and  also  of  outward  godly  life  and  conversation,  as  con- 
tinual reading  and  recording  of  God's  word.  .  For  that  thing, 
which  by  continual  use  of  reading  of  Holy  Scripture,  and  dili- 
gent searching  of  the  same,  is  deeply  printed  and  graven  in 
the  heart,  at  length  turneth  almost  into  nature.  And,  more- 
over, the  effect  and  virtue  of  God's  word,  is  to  illuminate  the 
ignorant,  and  to  give  more  light  unto  them  that  faithfully  and 
diligently  read  it ;  to  comfort  their  hearts,  and  to  encourage 
them  to  perform  that  which  of  God  is  commanded.  It 
teacheth  patience  in  all  adversity,  in  prosperity  humbleness ; 
what  honour  is  due  unto  God,9  what  mercy  and  charity  to  our 
neighbour.  It  giveth  good  counsel  in  all  doubtful  things.  It 
showeth  of  whom  we  shall  look  for  aid  and  help  in  all  perils  ; 
and  that  God  is  the  only  giver  of  victory  in  all  battles  and 

1  Ps.  xix.  10.  2  Luke  x.  42.  3  j0hn  vj.  47. 

4  Col.  i.  6.  6  Heb.  iv.  12.  6  Matt.  vii.  24. 

7  John  xii.  48.  8  John  xiv.  23  9  1  Kings  xiv.  5-16. 


22  THE  SECOND  PART  OF  THE  SERMON 

temptations  of  our  enemies,  bodily  and  ghostly.1  And  in 
reading  of  God's  word,  he  not  always  most  profiteth,  that  is 
most  ready  in  turning  of  the  book,  or  in  saying  of  it  without 
the  book  ;  but  he  that  is  most  turned  into  it ;  that  is  most  in- 
spired with  the  Holy  Ghost ;  most  in  his  heart  and  life  altered 
and  changed  into  that  thing  which  he  readeth ;  he  that  is 
daily  less  and  less  proud,  less  wrathful,  less  covetous,  and  less 
desirous  of  worldly  and  vain  pleasures ;  he  that  daily,  for- 
saking his  old  vicious  life,  increaseth  in  virtue  more  and  more. 
And,  to  be  short,  there  is  nothing  that  more  maintaineth  god- 
liness of  the  mind,  and  driveth  away  ungodliness,  than  doth 
the  continual  reading  or  hearing  of  God's  word,  if  it  be  joined 
with  a  godly  mind,  and  a  good  affection  to  know  and  follow 
God's  will.  For  without  a  single  eye,  pure  intent,  and  good 
mind,  nothing  is  allowed  for  good  before  God.3  And,  on  the 
other  side,  nothing  more  darkeneth  Christ  and  the  glory  of 
God,  nor  bringeth  in  more  blindness  and  all  kinds  of  vices, 
than  doth  the  ignorance  of  God's  word. 


THE    SECOND    PART    OF   THE    SERMON    OF   THE 
KNOWLEDGE    OF    HOLY    SCRIPTURE. 

In  the  first  part  of  this  Sermon,  which  exhorteth  to  the 
knowledge  of  Holy  Scripture,  was  declared  wherefore  the 
knowledge  of  the  same  is  necessary  and  profitable  to  all  men  ; 
and  that,  by  the  true  knoAvledge  and  understanding  of  Scrip- 
ture, the  most  necessary  points  of  our  duty  towards  God  and 
our  neighbours  are  also  known. 

Now  as  concerning  the  same  matter  you  shall  hear  what 
followeth. 

If  we  profess  Christ,  why  be  we  not  ashamed  to  be  ignorant 
in  his  doctrine,  seeing  that  every  man  is  ashamed  to  be  ignorant 
in  that  learning  which  he  professeth  ?  That  man  is  ashamed  to 
be  called  a  Philosopher  which  readeth  not  the  books  of  philo- 
sophy ;  and  to  be  called  a  Lawyer,  an  Astronomer,  or  a  Physi- 
cian, that  is  ignorant  in  the  books  of  law,  astronomy,  and 
physic.  How  can  any  man,  then,  say  that  he  professeth  Christ 
and  his  religion,  if  he  will  not  apply  himself,  as  far  forth  as 

1  2  Chron.  xx.  9.  2  Matt.  vi.  22,  23. 


OF  THE  KNOWLEDGE  OF  HOLY  SCRIPTURE.  23 

he  can  or  may  conveniently,  to  read  and  hear,  and  so  to 
know,  the  books  of  Christ's  Gospel  and  doctrine  ?  Although 
other  sciences  be  good,  and  to  be  learned,  yet  no  man  can 
deny  but  this  is  the  chief,  and  passeth  all  other  incomparably. 
What  excuse  shall  we  therefore  make,  at  the  last  day,  before 
Christ,  that  delight  to  read  or  hear  men's  fantasies  and  inven- 
tions, more  than  his  most  holy  Gospel  ?  and  will  find  no  time 
to  do  that,  which  chiefly,  above  all  things,  we  should  do  ;  and 
will  rather  read  other  things  than  that,  for  the  which  we 
ought  rather  to  leave  reading  of  all  other  things  ?  Let  us 
therefore  apply  ourselves,  as  far  forth  as  we  can  have  time 
and  leisure,  to  know  God's  word,  by  ddigent  hearing  and 
reading  thereof,  as  many  as  profess  God,  and  have  faith  and 
trust  in  him. 

But  they  that  have  no  good  affection  to  God's  word,  to 
colour  this  their  fault,  allege  commonly  two  vain  and 
feigned  excuses.  Some  go  about  to  excuse  them  by  their 
own  frailness  and  fearfulness,  saying,  that  they  dare  not  read 
Holy  Scripture,  lest  through  their  ignorance  they  should  fall 
into  any  error.  Others  pretend  that  the  difficulty  to  under- 
stand it  and  the  hardness  thereof,  is  so  great,  that  it  is  meet  to 
be  read  only  of  Clerks  and  learned  men. 

As  touching  the  first :  Ignorance  of  God's  word  is  the  cause 
of  all  error  ;  as  Christ  himself  affirmed  to  the  Sadducees,  say- 
ing, that  they  erred,  because  they  knew  not  the  Scripture.1 
How  should  they  then  eschew  error,  that  will  be  still  ignorant  ? 
And  how  should  they  come  out  of  ignorance,  that  will  not  read 
nor  hear  that  thing  which  should  give  them  knowledge  ?  He 
that  now  hath  most  knowledge,  was  at  the  first  ignorant ;  yet 
he  forbare  not  to  read,  for  fear  he  should  fall  into  error  ;  but  he 
diligently  read,  lest  he  should  remain  in  ignorance,  and,  through 
ignorance,  in  error.  And  if  you  will  not  know  the  truth  of 
God — a  thing  most  necessary  for  you — lest  you  fall  into  error, 
by  the  same  reason  you  may  then  lie  still,  and  never  go,  lest, 
if  you  go,  you  fall  into  the  mire ;  nor  eat  any  good  meat, 
lest  you  take  a  surfeit ;  nor  sow  your  corn,  nor  labour  in  your 
occupation,  nor  use  your  merchandise,  for  fear  you  lose  your 
seed,  your  labour,  your  stock  :  and  so,  by  that  reason,  it  should 
be  best  for  you  to  live  idly,  and  never  to  take  in  hand  to  do 
any  manner  of  good  thing,  lest  peradventure  some  evil  thing 
may  chance  thereof.  And  if  you  be  afraid  to  fall  into  error 
by  reading  of  Holy  Scripture,  I  shall  show  you  how  you  may 

1  Matt.  xxii.  29. 


24  THE  SECOND  PART  OF  THE  SERMON 

read  it  without  danger  of  error.  Read  it  humbly,  with  a  meek 
and  lowly  heart,  to  the  intent  you  may  glorify  God,  and  not 
yourself,  with  the  knowledge  of  it :  and  read  it  not  without 
daily  praying  to  God,  that  he  would  direct  your  reading  to 
good  effect ;  and  take  upon  you  to  expound  it  no  further  than 
you  can  plainly  understand  it :  for,  as  St.  Augustin  saith, 
the  knowledge  of  Holy  Scripture  is  a  great,  large,  and  a 
high  place ;  but  the  door  is  very  low,  so  that  the  high  and 
arrogant  man  cannot  run  in ;  but  he  must  stoop  low,  and 
humble  himself,  that  shall  enter  into  it.  Presumption  and 
arrogancy  is  the  mother  of  all  error ;  and  humility  needeth 
to  fear  no  error.  For  humility  will  only  search  to  know  the 
truth :  it  will  search,  and  will  bring  together  one  place  with 
another  ;  and  where  it  cannot  find  out  the  meaning,  it  will  pray, 
it  will  ask  of  others  that  know,  and  will  not  presumptuouslv 
and  rashly  define  any  thing  which  it  knoweth  not.  Therefore 
the  humble  man  may  search  any  truth  boldly  in  the  Scripture, 
without  any  danger  of  error.  And  if  he  be  ignorant,  he  ought 
the  more  to  read  and  to  search  Holy  Scripture,  to  bring  him 
out  of  ignorance.  I  say  not  nay,  but  a  man  may  profit 
with  only  hearing ;  but  he  may  much  more  profit  with  both 
hearing  and  reading. 

This  have  I  said  as  touching  the  fear  to  read,  through  igno- 
rance of  the  person. 

And  concerning  the  hardness  of  Scripture  ;  he  that  is  so  weak 
that  he  is  not  able  to  brook  strong  meat,  yet  he  may  suck  the 
sweet  and  tender  milk,  and  defer  the  rest  until  he  wax  stronger, 
and  come  to  more  knowledge.  For  God  receiveth  the  learned 
and  unlearned,  and  casteth  away  none,  but  is  indifferent  unto 
all.  And  the  Scripture  is  full,  as  well  of  low  valleys,  plain 
ways,  and  easy  for  every  man  .to  use  and  to  walk  in,  as  also 
of  high  hills  and  mountains,  which  few  men  can  climb  unto. 
And  whosoever  giveth  his  mind  to  Holy  Scriptures  with 
diligent  study  and  burning  desire,  it  cannot  be,  saith  St.  John 
Chrysostom,  that  he  should  be  left  without  help.  For  either 
God  Almighty  will  send  him  some  godly  doctor  to  teach  him — 
as  he  did  to  instruct  the  Eunuch,  a  nobleman  of  Ethiopia,  and 
treasurer  unto  Queen  Candace  ;  who  having  a  great  affection  to 
read  the  Scripture,  although  he  understood  it  not,  yet,  for  the 
desire  that  he  had  unto  God's  word,  God  sent  his  apostle 
Philip  to  declare  unto  him  the  true  sense  of  the  Scripture 
that  he  read — or  else,  if  we  lack  a  learned  man  to  instruct 
and  teach  us,  yet  God  himself  from  above  will  give  light  unto 
our  minds,  and  teach  us  those  things  which  are  necessary  for 


OF  THE  KNOWLEDGE  OF  HOLY  SCRIPTURE.  25 

us,  and  wherein  we  be  ignorant.  And  in  another  place 
Ohrysostom  saith,  that  man's  human  and  wordly  wisdom,  or 
science  is  not  needful  to  the  understanding  of  Scripture ;  but  the 
revelation  of  the  Holy  Ghost,  who  inspireth  the  true  meaning 
unto  them  that  with  humility  and  diligence  do  search  there- 
fore. He  that  asketh  shall  have,  and  he  that  seeketh  shall 
find,  and  he  that  knocketh  shall  have  the  door  opened.1  If  we 
read  once,  twice,  or  thrice,  and  understand  not,  let  us  not 
cease  so,  but  still  continue  reading,  praying,  asking  of  others  : 
and  so,  by  still  knocking,  at  the  last,  the  door  shall  be  opened, 
as  St.  Augustin  saith.  Although  many  things  in  the  Scripture 
be  spoken  in  obscure  mysteries,  yet  there  is  nothing  spoken 
under  dark  mysteries  in  one  place,  but  the  self-same  thing  in 
other  places  is  spoken  more  familiarly  and  plainly,  to  the 
capacity  both  of  learned  and  unlearned.  And  those  things,  in 
the  Scripture,  that  be  plain  to  understand,  and  necessary  for 
salvation,  every  man's  duty  is  to  learn  them,  to  print  them  in 
memory,  and  effectually  to  exercise  them ;  and,  as  for  the 
dark  mysteries,  to  be  contented  to  be  ignorant  in  them,  until 
such  time  as  it  shall  please  God  to  open  those  things  unto  him. 
In  the  mean  season,  if  he  lack  either  aptness  or  opportunity, 
God  will  not  impute  it  to  his  folly :  but  yet  it  behoveth  not, 
that  such  as  be  apt  should  set  aside  reading,  because  some 
other  be  unapt  to  read  :  nevertheless,  for  the  hardness  of  such 
places,  the  reading  of  the  whole  ought  not  to  be  set  apart. 
And  briefly  to  conclude  :  as  St.  Augustin  saith,  By  the  Scrip- 
ture all  men  be  amended ;  weak  men  be  strengthened,  and  strong 
men  be  comforted.  So  that  surely  none  be  enemies  to  the 
reading  of  God's  word,  but  such  as  either  be  so  ignorant,  that 
they  know  not  how  wholesome  a  thing  it  is ;  or  else  be  so 
sick,  that  they  hate  the  most  comfortable  medicine,  that  should 
heal  them ;  or  so  ungodly,  that  they  would  wish  the  people 
still  to  continue  in  blindness  and  ignorance  of  God. 

Thus  we  have  briefly  touched  some  part  of  the  commodi- 
ties of  God's  holy  word,  which  is  one  of  God's  chief  and 
principal  benefits,  given  and  declared  to  mankind  here  on 
earth.  Let  us  thank  God  heartily  for  this  his  great  and 
special  gift,3  beneficial  favour,  and  fatherly  providence ;  let 
us  be  glad  to  receive  this  precious  gift  of  our  heavenly  Father. 
Let  us  hear,  read,  and  know  these  holy  rules,  injunctions,  and 
statutes  of  our  Christian  religion,  and  upon  that  we  have 
made  profession  to  God  at  our  baptism.    Let  us  with  fear  and 

1  Matt.  vii.  7  8.  2  Ps.  Ivi.  4. 


26  THE  SECOND  PART  OF  THE  SERMON 

reverence  lay  up,  in  the  chest  of  our  hearts,  these  necessary 
and  fruitful  lessons ;  let  us  night  and  day  muse,  and  have 
meditation  and  contemplation  in  them  ;*  let  us  ruminate,  and, 
as  it  were,  chew  the  cud,  that  we  may  have  the  sweet  juice, 
spiritual  effect,  marrow,  honey,  kernel,  taste,  comfort,  and  con- 
solation of  them.  Let  us  stay,  quiet,  and  certify  our  consciences, 
with  the  most  infallible  certainty,  truth,  and  perpetual  assurance 
of  them.  Let  us  pray  to  God,  the  only  Author  of  these  heavenly 
studies,  that  we  may  speak,  think,  believe,  live,  and  depart 
hence,  according  to  the  wholesome  doctrine  and  verities  of 
them.  And,  by  that  means,  in  this  world  we  shall  have 
God's  defence,  favour,  and  grace,  with  the  unspeakable  solace 
of  peace,  and  quietness  of  conscience  ;  and,  after  this  miserable 
life,  we  shall  enjoy  the  endless  bliss  and  glory  of  heaven : 
which  he  grant  us  all,  that  died  for  us  all,  Jesus  Christ :  to 
whom,  with  the  Father  and  the  Holy  Ghost,  be  all  honour 
and  glory,  both  now  and  everlastingly.     Amen. 

[The  following  pages  from  the  Tenth  Homily  of  the  Second 
Book  are  so  excellent  and  suitable  that  they  are  added  to  the 
foregoing.] 

The  great  utility  and  profit,  that  Christian  men  and  women 
may  take — if  they  will — by  hearing  and  reading  the  Holy 
Scriptures,  dearly  beloved,  no  heart  can  sufficiently  conceive, 
much  less  is  any  tongue  able  with  words  to  express. 

Wherefore  Satan,  our  old  enemy,  seeing  the  Scriptures  to  be 
the  very  mean,  and  right  way,  to  bring  the  people  to  the  true 
knowledge  of  God,  and  that  Christian  religion  is  greatly  fur- 
thered by  diligent  hearing  and  reading  of  them,  he  also  perceiving 
what  an  hindrance  and  let  they  be  to  him  and  his  kingdom,  doth 
what  he  can  to  drive  the  reading  of  them  out  of  God's  church. 
And  for  that  end,  he  hath  always  stirred  up,  in  one  place  or 
other,  cruel  tyrants,  sharp  persecutors,  and  extreme  enemies 
unto  God  and  his  infallible  truth,  to  pull  with  violence  the 
holy  Bibles  out  of  the  people's  hands  ;  and  have  most  spite- 
fully destroyed  and  consumed  the  same  to  ashes  in  the  fire, 
pretending,  most  untruly,  that  the  much  hearing  and  reading 
of  God's  word  is  an  occasion  of  heresy  and  carnal  liberty, 
and  the  overthrow  of  all  good  order  in  all  well-ordered  com- 
monweals. If  to  know  God  aright  be  an  occasion  of  evil, 
then  we  must  needs  grant,  that  the  hearing  and  reading  of  the 

1  Pe.  i.  2. 


OF  THE  KNOWLEDGE  OF  THE  HOLY  SCRIPTURE.  27 

Holy  Scriptures  is  the  cause  of  heresy,  carnal  liberty,  and  the 
subversion  of  all  good  orders.  But  the  knowledge  of  God, 
and  of  ourselves,  is  so  far  from  being  an  occasion  of  evil,  that 
it  is  the  readiest,  yea,  the  only  mean  to  bridle  carnal  liberty, 
and  to  kill  all  our  fleshly  affections.  And  the  ordinary  way 
to  attain  this  knowledge  is,  with  diligence  to  hear  and  read 
the  Holy  Scriptures.  For  the  whole  Scriptures,  saith  St.  Paul, 
were  given  by  the  inspiration  of  God.1  And  shall  we  Chris- 
tian men,  think  to  learn  the  knowledge  of  God  and  of  ourselves 
in  any  earthly  man's  work  or  writing,  sooner  or  better  than 
in  the  Holy  Scriptures,  written  by  the  inspiration  of  the  Holy 
Ghost  ?  The  Scriptures  were  not  brought  unto  us  by  the  will 
of  man  ;  but  holy  men  of  God,  as  witnesseth  St.  Peter,  spake 
as  they  were  moved  by  the  holy  Spirit  of  God.2  The  Holy 
Ghost  is  the  schoolmaster  of  truth,  which  leadeth  his  scholars, 
as  our  saviour  Christ  saith  of  him,  into  all  truth.3  And  whoso 
is  not  led  and  taught  by  this  schoolmaster,  cannot  but  fall  into 
deep  error,  how  godly  soever  his  pretence  is,  what  know- 
ledge and  learning  soever  he  hath  of  all  other  works  and 
writings,  or  how  fair  soever  a  show  or  face  of  truth  he  hath 
in  the  estimation  and  judgment  of  the  world. 

If  some  man  will  say,  I  would  have  a  true  pattern  and  a  per- 
fect description  of  an  upright  life,  approved  in  the  sight  of  God ; 
can  we  find,  think  ye,  any  better,  or  any  such  again,  as  Christ 
Jesus  is,  and  his  doctrine  ?  whose  virtuous  conversation  and 
godly  life  the  Scripture  so  lively  painteth  and  setteth  forth  be- 
fore our  eyes,  that  we,  beholding  that  pattern,  might  shape  and 
frame  our  lives,  as  nigh  as  may  be,  agreeable  to  the  perfection 
of  the  same.  Follow  you  me,  saith  St.  Paul,  as  I  follow  Christ.4 
And  St.  John  in  his  epistle  saith,  Whoso  abideth  in  Christ, 
must  walk  even  so  as  he  hath  walked  before  him.5  And 
where  shall  we  learn  the  order  of  Christ's  life,  but  in  the 
Scripture  ? 

Another  would  have  a  medicine  to  heal  all  diseases  and 
maladies  of  the  mind.  Can  this  be  found  or  gotten  other- 
where than  out  of  God's  own  book,  his  sacred  Scriptures  ? 
Christ  taught  so  much,  when  he  said  to  the  obstinate  Jews, 
Search  the  Scriptures,  for  in  them  ye  think  to  have  eternal 
life.6  If  the  Scriptures  contain  in  them  everlasting  life,  it  must 
needs  follow,  that  they  have  also  present  remedy  against  all 
that  is  an  hindrance  and  let  unto  eternal  life. 

1  2  Tim.  iii.  16.  2  2  Pet.  i.  21.  3  John  xvi.  13. 

*  1  Cor.  xi.  1.  MJohnii.  6.  «  John  v.  39. 


28  THE  SECOND  PART  OF  THE  SERMON 

If  we  desire  the  knowledge  of  heavenly  wisdom,  why  had 
we  rather  learn  the  same  of  man  than  of  God  himself;  who,  aa 
St.  James  saith,  is  the  giver  of  wisdom  ?*  Yea,  why  will  we  not 
learn  it  at  Christ's  own  mouth,  who,  promising  to  be  present 
with  his  church  till  the  world's  end,2  doth  perform  his  promise, 
in  that  he  is  not  only  with  us  by  his  grace  and  tender  pity  ;  but 
also  in  this,  that  he  speaketh  presently  unto  us  in  the  Holy 
Scriptures,  to  the  great  and  endless  comfort  of  all  them  that 
have  any  feeling  of  God  at  all  in  them  ?  Yea,  he  speaketh 
now  in  the  Scriptures  more  profitably  to  us,  than  he  did  by 
word  of  mouth  to  the  carnal  Jews,  when  he  lived  with 
them  here  upon  earth.  For  they — I  mean  the  Jews — could 
neither  hear  nor  see  those  things  which  we  may  now  both 
hear  and  see,  if  we  will  bring  with  us  those  ears  and  eyes 
that  Christ  is  heard  and  seen  with  ;  that  is,  diligence  to  hear 
and  read  his  Holy  Scriptures,  and  true  faith  to  believe  his  most 
comfortable  promises.  If  one  could  show  but  the  print  of 
Christ's  foot,  a  great  number,  I  think,  would  fall  down  and 
worship  it :  but  to  the  Holy  Scriptures,  where  we  may  see 
daily,  if  we  will,  I  will  not  say  the  print  of  his  feet  only,  but 
the  whole  shape  and  lively  image  of  him,  alas !  we  give  little 
reverence,  or  none  at  all.  If  any  could  let  us  see  Christ's 
coat,  a  sort  of  us  would  make  hard  shift  except  we  might 
come  nigh  to  gaze  upon  it,  yea,  and  kiss  it  too :  and  yet 
all  the  clothes  that  ever  he  did  wear  can  nothing  so  truly  nor 
so  lively  express  him  unto  us,  as  do  the  Scriptures.  Christ's 
images,  made  in  wood,  stone,  or  metal,  some  men,  for  the 
love  they  bear  to  Christ,  do  garnish  and  beautify  the  same 
with  pearl,  gold,  and  precious  stone :  and  should  we  not, 
good  brethren,  much  rather  embrace  and  reverence  God's 
holy  books,  the  sacred  Bible,  which  do  represent  Chris* 
unto  us  more  truly  than  can  any  image  ?  The  image  can 
bist  express  the  form  or  shape  of  his  body,  if  it  can  do  so 
much :  but  the  Scriptures  do  in  such  sort  set  forth  Christ, 
that  we  may  see  him  both  God  and  man ;  we  may  see  him, 
I  say,  speaking  unto  us,  healing  our  infirmities,  dying  for 
our  sins,  rising  from  death  for  our  justification.  And,  to  be 
short,  we  may  in  the  Scriptures,  so  perfectly  see  whole 
Christ  with  the  eye  of  faith,  as  we,  lacking  faith,  could 
not  with  these  bodily  eyes  see  him,  though  he  stood  now 
present  here  before  us. 

Let   every  man,  woman,   and   child,   therefore,  with   all 

1  James  i.  5.  2  Matt,  xxviii.  20. 


OF  THE  KNOWLEDGE  OF  THE  HOLY    SCRIPTURES.  29 

their  heart  thirst  and  desire  God's  Holy  Scriptures,  love 
them,  embrace  them,  have  their  delight  and  pleasure  in  hear- 
ing and  reading  them,  so  as  at  length  we  may  be  transformed 
and  changed  into  them.  For  the  Holy  Scriptures  are  God's 
treasure-house  ;  wherein  are  found  all  things  needful  for  us  to 
see,  to  hear,  to  learn,  and  to  believe,  necessary  for  the  attaining 
of  eternal  life. 

Thus  much  is  spoken,  only  to  give  you  a  taste  of  some  of 
the  commodities,  which  ye  may  take  by  hearing  and  reading 
the  Holy  Scriptures  ;  for,  as  I  said  in  the  beginning,  no  tongue 
is  able  to  declare  and  utter  all. 

And  although  it  is  more  clear  than  the  noonday,  that  to 
be  ignorant  of  the  Scriptures  is  the  cause  of  error — as  Christ 
saith  to  the  Sadducees,  Ye  err,  not  knowing  the  Scriptures1 — 
and  that  error  doth  hold  back  and  pluck  men  away  from  the 
knowledge  of  God;  and,  as  St.  Jerome  saith,  Not  to  know 
the  Scriptures  is  to  be  ignorant  of  Christ :  yet,  this  notwith- 
standing, some  there  be  that  think  it  not  meet  for  all  sorts  of 
men  to  read  the  Scriptures,  because  they  are,  as  they  think, 
in  sundry  places  stumblingblocks  to  the  unlearned. 

1  Matt.  xxii.  29. 


A  SERMON 


MISERY  OF  ALL    MANKIND,  AND  OF  HIS  CONDEMNATION    TO 
DEATH  EVERLASTING,   BY  HIS  OWN  SIN. 

The  Holy  Ghost,  in  writing  the  Holy  Scripture,  is  in 
nothing  more  diligent,  than  to  pull  down  man's  vain-glory  and 
pride,  which  of  all  vices  is  most  universally  grafted  in  all 
mankind,  even  from  the  first  infection  of  our  first  father  Adam. 
And  therefore  we  read,  in  many  places  of  Scripture,  many 
notable  lessons  against  this  old  rooted  vice,  to  teach  us  the 
most  commendable  virtue  of  humdity,  how  to  know  ourselves, 
and  to  remember  what  we  be  of  ourselves. 

In  the  book  of  Genesis,  Almighty  God  giveth  us  all  a  title 
and  name  in  our  great  grandfather  Adam ;  which  ought  to 
warn  us  all  to  consider  what  we  be,  whereof  we  be,  from 
whence  we  came,  and  whither  we  shall  go,  saying  thus :  In 
the  sweat  of  thy  face  shalt  thou  eat  thy  bread,  till  thou  be 
turned  again  into  the  ground  :  for  out  of  it  Avast  thou  taken  ; 
inasmuch  as  thou  art  dust,  and  into  dust  shalt  thou  be  turned 
again.1  Here,  as  it  were  in  a  glass,  we  may  learn  to  know 
ourselves  to  be  but  ground,  earth,  and  ashes,  and  that  to  earth 
and  ashes  we  shall  return. 

Also,  the  holy  patriarch  Abraham  did  well  remember  this 
name  and  title,  dust,  earth,  and  ashes,  appointed  and  assigned 
by  God  to  all  mankind :  and  therefore  he  calleth  himself  by 
that  name,  when  he  maketh  his  earnest  prayer  for  Sodom  and 
Gomorrah.  And  we  read  that  Judith,  Esther,  Job,  Jeremy, 
with  other  holy  men  and  women  in  the  Old  Testament,  did 
use  sackcloth,3  and  to  cast  dust  and  ashes  upon  their  heads,3 
when  they  bewailed  their  sinful  living.  They  called  and 
cried  to  God  for  help  and  mercy,  with  such  a  ceremony  of 
sackcloth,  dust,  and  ashes,4  that  thereby  they  might  declare  to 

1  Gen.  iii.  19.  2  Jud.  iv.  10,  and  ix.  1. 

3  Job  xiii.  12,  and  xvi.  15.  4  Jer.  vi.  26,  and  xxv.  34. 

(30) 


FIRST  PART  OF  THE  SERMON  OF  THE  MISERY  OF  MAN..    31 

the  whole  world,  what  an  humble  and  lowly  estimation  they 
had  of  themselves,  and  how  well  they  remembered  their 
name  and  title  aforesaid,  their  vile,  corrupt,  frail  nature,  dust, 
earth,  and  ashes.  The  Book  of  Wisdom  also,  willing  to  pull 
down  our  proud  stomachs,  moveth  us  diligently  to  remember 
our  mortal  and  earthly  generation,  which  we  have  all  of  him 
that  was  first  made  ;*  and  that  all  men,  as  well  kings  as  sub- 
jects,  come  into  this  world,  and  go  out  of  the  same,  in  like 
sort ;  that  is,  as  of  ourselves,  full  miserable,  as  we  may  daily 
see.  And  Almighty  God  commanded  his  Prophet  Isaiah  to 
make  a  proclamation,  and  cry  to  the  whole  world  :  and,  Isaiah 
asking,  What  shall  I  cry  ?  the  Lord  answered,  Cry,  that  all 
flesh  is  grass,  and  that  all  the  glory  thereof  is  but  as  the 
flower  of  the  field :  when  the  grass  is  withered,  the  flower 
falleth  away,  when  the  wind  of  the  Lord  bloweth  upon  it. 
The  people  surely  is  grass,  the  which  drieth  up,  and  the 
flower  fadeth  away.3  And  the  holy  man  Job,  having  in  him- 
self great  experience  of  the  miserable  and  sinful  estate  of  man, 
doth  open  the  same  to  the  world  in  these  words :  Man,  saith 
he,  that  is  >orn  of  a  woman,  living  but  a  short  time,  is  full  of 
manifold  miseries :  he  springeth  up  like  a  flower,  and  fadeth 
again ;  vanisheth  away  as  it  were  a  shadow,  and  never  con- 
tinueth  in  one  state.  And  dost  thou  judge  it  meet,  O  Lord,  to 
open  thine  eyes  upon  such  a  one,  and  to  bring  him  to  judg- 
ment with  thee  ?  Who  can  make  him  clean,  that  is  con- 
ceived of  an  unclean  seed  ?3  And  all  men,  of  their  evflness, 
and  natural  proneness,  be  so  universally  given  to  sin,  that,  as 
the  Scripture  saith,  God  repented  that  ever  he  made  man.4 
And  by  sin  his  indignation  was  so  much  provoked  against  the 
world,  that  he  drowned  all  the  world  with  Noah's  flood,  ex- 
cept Noah  himself  and  his  little  household.5 

It  is  not  without  great  cause,  that  the  Scripture  of  God  doth 
so  many  times  call  all  men  here  in  this  world  by  this  word, 
earth.  O  thou  earth,  earth,  earth,  saith  Jeremiah,  hear  the  word 
of  the  Lord.8  This  our  right  name,  calling,  and  title — earth, 
earth,  earth — pronounced  by  the  prophet,  showeth  what  we  be 
indeed,  by  whatsoever  other  style,  title,  or  dignity  men  do  call 
us.  Thus  He  plainly  named  us,  who  knoweth  best,  both  what 
we  be,  and  what  we  ought  of  right  to  be  called.  And  thus  he 
setteth  us  forth,  speaking  by  his  faithful  Apostle  St.  Paul :  All 
men,  Jews  and  Gentiles,  are  under  sin  :  there  is  none  righteous, 

1  Wisd.  vii.  1.  2  isa.  x].  6,  7.  3  Job  xiv.  1-4. 

4  Gen.  vi.  6.  6  Gen.  vii.  17.  6  Jer.  xxii.  29. 


32  THE  FIRST  PART  OF  THE  SERMON 

no,  not  one.  There  is  none  that  understandeth ;  there  is  none 
that  seeketh  after  God  :  they  are  all  gone  out  of  the  way ;  they 
are  all  unprofitable  ;  there  is  none  that  doth  good,  no,  not  one. 
Their  throat  is  an  open  sepulchre :  with  their  tongues  have 
they  used  craft  and  deceit;  the  poison  of  serpents  is  under 
their  lips  ;  their  mouth  is  full  of  cursing  and  bitterness  :  their 
feet  are  swift  to  shed  blood ;  destruction  and  wretchedness  are 
in  their  ways ;  and  the  way.  of  peace  have  they  not  known : 
there  is  no  fear  of  God  before  their  eyes.1  And  in  another 
place  St.  Paul  writeth  thus ;  God  hath  wrapped  all  nations  in 
unbelief,  that  he  might  have  mercy  on  all.3 

The  Scripture  shutteth  up  all  under  sin,  that  the  promise  by 
the  faith  of  Jesus  Christ  should  be  given  unto  them  that  believe.8 
St.  Paul  in  many  places  painteth  us  out  in  our  colours,  calling  us 
the  children  of  the  wrath  of  God,  when  we  be  born  :4  saying  also, 
that  we  cannot  think  a  good  thought  of  ourselves,  much  less  can 
we  say  well,  or  do  well  of  ourselves.5  And  the  Wise  Man  saith 
in  the  Book  of  Proverbs,  The  just  man  falleth  seven  times  a  day.8 

The  most  tried  and  approved  man,  Job,  feared  all  his 
works.  St.  John  the  Baptist,  being  sanctified  in  his  mother's 
womb,7  and  praised  before  he  was  born,  being  called  an 
angel,  and  great  before  the  Lord ;  filled  even  from  his  birth 
with  the  Holy  Ghost ;  the  preparer  of  the  way  for  our  Saviour 
Christ;  and  commended  of  our  Saviour  Christ  to  be  more  than 
a  prophet,  and  the  greatest  that  ever  was  born  of  a  woman  ;8 
yet  he  plainly  granteth  that  he  had  need  to  be  washed  of 
Christ:  he  worthily  extolleth  and  glorifieth  his  Lord  and 
Master  Christ,  and  humbleth  himself  as  unworthy  to  unbuckle 
his  shoes  ;9  and  giveth  all  honour  and  glory  to  God.  So  doth 
St.  Paul  both  oft  and  evidently  confess  himself,  what  he  was 
of  himself;  ever  giving,  as  a  most  faithful  servant,  all  praise 
to  his  Master  and  Saviour.  So  doth  blessed  St.  John  the 
Evangelist,  in  the  name  of  himself,  and  of  all  other  holy  men — 
be  they  never  so  just — make  this  open  confession:  If  we  say 
we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in 
us :  if  we  acknowledge  our  sins,  God  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteous- 
ness. If  we  say  we  have  not  sinned,  Ave  make  him  a  liar, 
and  his  word  is  not  in  us.10    Wherefore  the  Wise  Man,  in  the 


i  Rom.  iii.  9-18.  2  Rom.  xi.  32.  s  Gal.  iii.  22. 

4  Ephes.  ii.  3.  5  2  Cor.  iii.  5.  6  Prov.  xxiv.  10. 

*  Luke  i.  15.  8  Luke  vii.  26,  28.  »  Matt.  iii.  11. 
io  1  John  i.  8,  10. 


OF  THE  MISERY  OF  MAN.  33 

book  called  Ecclesiastes,  maketh  this  true  and  general  con- 
fession, There  is  not  one  just  man  upon  the  earth,  that  doth 
good,  and  sinneth  not.1  And  David  is  ashamed  of  his  sin, 
but  not  to  confess  his  sin.3  How  oft,  how  earnestly,  and 
lamentably  doth  he  desire  God's  great  mercy  for  his  great 
offences,  and  that  God  should  not  enter  into  judgment  with 
him  !3  And  again,  how  well  weigheth  this  holy  man  his  sins, 
when  he  confesseth,  that  they  be  so  many  in  number,  and  so 
hid,  and  hard  to  understand,4  that  it  is  in  a  manner  impossible 
to  know,  utter,  or  number  them?  Wherefore,  he  having  a 
true,  earnest,  and  deep  contemplation  and  consideration  of  his 
sins,  and  yet  not  coming  to  the  bottom  of  them,  he  maketh 
supplication  to  God  to  forgive  him  his  privy,  secret,  hid 
sins :  the  knowledge  of  which  he  cannot  attain  unto.  He 
weigheth  rightly  his  sins  from  the  original  root  and  spring- 
head ;  perceiving  inclinations,  provocations,  stirrings,  stingings, 
buds,  branches,  dregs,  infections,  tastes,  feelings,  and  scents 
of  them  to  continue  in  him  still.  Wherefore  he  saith,  Mark 
and  behold,  I  was  conceived  in  sins  :5  he  saith  not  sin,  but,  in 
the  plural  number,  sins ;  forasmuch  as  out  of  one,  as  a  foun- 
tain, spring  all  the  rest. 

Our  Saviour  Christ  saith,  There  is  none  good  but  God  ;8 
and  that  we  can  do  nothing  that  is  good  without  him ;  nor 
can  any  man  come  to  the  Father  but  by  him.7  He  com- 
mandeth  us  also  to  say,  that  we  be  unprofitable  servants, 
when  we  have  done  all  that  we  can  do.8  He  preferreth  the 
penitent  publican  before  the  proud,  holy,  and  glorious  Pha- 
risee.9 He  calleth  himself  a  "  Physician,"  but  not  to  them 
that  be  whole,  but  to  them  that  be  sick,10  and  have  need  of 
his  salve  for  their  sore.  He  teacheth  us  in  our  prayers 
to  acknowledge  ourselves  sinners,  and  to  ask  righteousness, 
and  deliverance  from  all  evils,  at  our  heavenly  Father's 
hand.  He  declareth  that  the  sins  of  our  own  hearts  do 
defile  our  own  selves.  He  teacheth  that  an  evil  word  or 
thought  deserveth  condemnation,  affirming,  that  we  shall  give 
an  account  for  every  idle  word.11  He  saith,  He  came  not  to 
save  but  the  sheep  that  were  utterly  lost  and  cast  away.u 
Therefore  few  of  the  proud,  just,  learned,  wise,  perfect,  and 
holy  Pharisees  were  saved  by  him;    because  they  justified 

1  Eccles.  vii.  20.  2  Ps.  li.  3.  3  Ps.  cxliii.  2. 

4  Ps.  xix.  12.  5  Ps.  li.  5.  6  Mark  x.  18 ;  Luke  xviii.  19. 

7  John  xiv.  6.  8  Luke  xvii.  10.      9  Luke  xviii.  14. 

10  Matt.  ix.  12.  >'  Matt.  xii.  36.  12  Matt.  xv.  2  i. 


34  THE  SECOND  PART  OF  THE  SERMON 

themselves  by  their  counterfeit  holiness  before  men.  Where- 
fore, good  people,  let  us  beware  of  such  hypocrisy,  vain-glory, 
and  justifying  of  ourselves. 


THE    SECOND    PART    OF    THE    SERMON    OF    THE 
MISERY    OF    MAN. 

Forasmuch  as  the  true  knowledge  of  ourselves  is  very  ne- 
cessary to  come  to  the  right  knowledge  of  God,  ye  have 
heard  in  the  last  reading,  how  humbly  all  godly  men  always 
have  thought  of  themselves ;  and  so  to  think  and  judge  of 
themselves,  are  taught  of  God  their  Creator,  by  his  holy  word. 
For  of  ourselves  we  be  crab-trees,  that  can  bring  forth  no 
apples.  We  be  of  ourselves  of  such  earth,  as  can  bring  forth 
but  weeds,  nettles,  brambles,  briers,  cockle,  and  darnel.  Our 
fruits  be  declared  in  the  fifth  chapter  to  the  Galatians.  We 
have  neither  faith,  charity,  hope,  patience,  chastity,  nor  any 
thing  else  that  good  is,  but  of  God;  and  therefore  these  vir- 
tues be  called  there  the  fruits  of  the  Holy  Ghost,1  and  not  the 
fruits  of  man. 

Let  us  therefore  acknowledge  ourselves  before  God — as 
we  be  indeed — miserable  and  wretched  sinners.  And  let  us 
earnestly  repent,  and  humble  ourselves  heartily,  and  cry  to 
God  for  mercy.  Let  us  all  confess  with  mouth  and  heart, 
that  we  be  full  of  imperfections.  Let  us  know  our  own 
works,  of  what  imperfection  they  be  :  and  then  we  shall  not 
stand  foolishly  and  arrogantly  in  our  own  conceits ;  nor  chal- 
lenge any  part  of  justification  by  our  merits  or  works.  For 
truly  there  be  imperfections  in  our  best  works:  we  do  not 
love  God  so  much  as  we  are  bound  to  do,  with  all  our  heart, 
mind,  and  power :  we  do  not  fear  God  so  much  as  we  ought 
to  do :  we  do  not  pray  to  God,  but  with  great  and  many  im- 
perfections: we  give,  forgive,  believe,  live,  and  hope  imper- 
fectly :  we  speak,  think,  and  do  imperfectly :  we  fight  against 
the  devil,  the  world,  and  the  flesh  imperfectly.  Let  us  there- 
fore not  be  ashamed  to  confess  plainly  our  state  of  imperfec- 
tion :  yea,  let  us  not  be  ashamed  to  confess  imperfection,  even 

1  Gal.  v.  22. 


OF  THE  MISERY  OF  MAN.  35 

in  all  our  best  works.  Let  none  of  us  be  ashamed  to  say 
with  holy  St.  Peter,  I  am  a  sinful  man.1  Let  us  all  say,  with 
the  holy  Prophet  David,  We  have  sinned  with  our  fathers; 
we  have  done  amiss,  and  dealt  wickedly.2  Let  us  all  make 
open  confession,  with  the  Prodigal  son,  to  our  Father,  and  say 
with  him,  We  have  sinned  against  Heaven,  and  before  thee,  O 
Father :  we  are  not  worthy  to  be  called  thy  sons.3  Let  us 
all  say,  with  holy  Baruch,  O  Lord  our  God,  to  us  is  worthily 
ascribed  shame  and  confusion,  and  to  thee  righteousness :  we 
have  sinned,  we  have  done  wickedly,  we  have  behaved  our- 
selves ungodly  in  all  thy  righteousness.4  Let  us  all  say,  with 
the  holy  Prophet  Daniel,  O  Lord,  righteousness  belongeth  to 
thee ;  unto  us  belongeth  confusion.  We  have  sinned,  we  have 
been  naughty,  Ave  have  offended,  we  have  fled  from  thee,  we 
have  gone  back  from  all  thy  precepts  and  judgments.5  So 
we  learn  of  all  good  men  in  Holy  Scriptures,  to  humble 
ourselves,  and  to  exalt,  extol,  praise,  magnify,  and  glorify 
God. 

Thus  we  have  heard  how  evil  we  be  of  ourselves  ;  how,  of 
ourselves,  and  by  ourselves,  we  have  no  goodness,  help,  nor 
salvation;  but  contrariwise,  sin,  damnation,  and  death  ever- 
lasting: which  if  we  deeply  weigh  and  consider,  we  shall 
the  better  understand  the  great  mercy  of  God,  and  how  our 
salvation  cometh  only  by  Christ.  For  in  ourselves,  as  of 
ourselves,  we  find  nothing,8  whereby  we  may  be  delivered 
from  this  miserable  captivity ;  into  the  which  we  were  cast, 
through  the  envy  of  the  devil,  by  breaking  of  God's  com- 
mandment in  our  first  parent  Adam.  We  are  all  become 
unclean:  but  we  all  are  not  able  to  cleanse  ourselves,  nor  to 
make  one  another  of  us  clean.7  We  are  by  nature  the  chil- 
dren of  God's  wrath:3  but  we  are  not  able  to  make  ourselves 
the  children  and  inheritors  of  God's  glory.  We  are  sheep 
that  run  astray:9  but  we  cannot  of  our  own  power  come 
again  to  the  sheepfold ;  so  great  is  our  imperfection  and  weak- 
ness. In  ourselves  therefore  may  we  not  glory,  which,  of 
ourselves,  are  nothing  but  sinful:  neither  may  we  rejoice  in 
any  works  that  Ave  do ;  all  which  be  so  imperfect  and  impure, 
that  they  are  not  able  to  stand  before  the  righteous  judgment- 
seat  of  God:  as  the  holy  Prophet  David  saith,  Enter  not  into 
judgment  Avith  thy  servant,  O  Lord;  for  no  man  that  liveth 

'  Luke  v.  8.  2  Ps.  cvi.  6.  3  Luke  xv.  18,  19. 

4  Baruch  ii.  6,  12.       5  Dan.  ix.  7,  5.       6  2  Cor.  iii.  5;  Ps.  xix.  12. 

7  Ps.  xlix.  7.  8  Ephes.  ii.  3.         9  1  Pet.  ii.  25. 


36  THE  SECOND  PART  OF  THE  SERMON 

sliall  be  found  righteous  in  thy  sight.1  To  God  therefore 
must  we  flee,  or  else  shall  we  never  find  peace,  rest,  and  quiet- 
ness of  conscience,  in  our  hearts.  For  he  is  the  Father  of 
mercies,  and  God  of  all  consolation.9  He  is  the  Lord,  with 
whom  is  plenteous  redemption  :3  he  is  the  God,  which  of  his 
own  mercy  saveth  us ;  and  setteth  out  his  charity  and  exceed- 
ing love  towards  us,  in  that,  of  his  own  voluntary  goodness, 
when  we  were  perished,  he  saved  us,  and  provided  an  ever- 
lasting kingdom  for  us.  And  all  these  heavenly  treasures  are 
given  us,  not  for  our  own  deserts,  merits,  or  good  deeds — 
which  of  ourselves  we  have  none — but,  of  his  mere  mercy, 
freely.  And  for  whose  sake  ?  Truly  for  Jesus  Christ's  sake, 
that  pure  and  undefiled  Lamb  of  God.  He  is  that  dearly  be- 
loved Son,  for  whose  sake  God  is  fully  pacified,  satisfied,  and 
set  at  one  with  man.  He  is  the  Lamb  of  God  which  taketh 
away  the  sins  of  the  world:4  of  whom  only  it  may  be  truly 
spoken,  that  he  did  all  things  well,  and  in  his  mouth  was  found 
no  craft  nor  subtilty.5  None  but  he  alone  may  say,  The 
prince  of  the  world  came,  and  in  me  he  hath  nothing.6  And 
he  alone  may  also  say,  Which  of  you  shall  reprove  me  of  any 
fault  ?7  He  is  the  high  and  everlasting  Priest,  which  hath 
offered  himself  once  for  all8  upon  the  altar  of  the  Cross,  and 
with  that  one  oblation  hath  made  perfect  for  evermore  them 
that  are  sanctified.9  He  is  the  alone  Mediator  between  God 
and  man,  which  paid  our  ransom  to  God  with  his  own  blood;10 
and  with  that  hath  he  cleansed  us  all  from  sin.11  He  is  the 
Physician,  which  healeth  all  our  diseases.  He  is  that  Saviour, 
which  saveth  his  people  from  all  their  sins.12  To  be  short,  he 
is  that  flowing  and  most  plenteous  Fountain,  of  whose  fulness 
all  we  have  received.13  For  in  him  a'one  are  all  the  treasures 
of  the  wisdom  and  knowledge  of  God  hidden.14  And  in  him, 
and  by  him,  have  we  from  God  the  Father  all  good  things, 
pertaining  either  to  the  body  or  to  the  soul.  O  how  much  are 
we  bound  to  this  our  heavenly  Father  for  his  great  mercies, 
which  he  hath  so  plenteously  declared  unto  us  in  Christ  Jesus 
our  Lord  and  Saviour !  What  thanks  worthy  and  sufficient  can 
we  give  to  him  ?  Let  us  all  with  one  accord  burst  out  with 
joyful  voice,  ever  praising  and  magnifying  this  Lord  of  mercy, 


>  Ps.  cxliii.  2.  2  2  Cor.  i.  3.  3  Ps.  cxxx.  7. 

*  John  i.  29.  5  1  Pet.  ii.  22.  6  Jahn  xiv.  30. 

7  John  viii.  46.  8  Heb.  vii.  27.  9  Heb.  x.  14. 

»°  1  Tim.  ii.  5,  6.  "1  John  i.  7  1J  Matt.  i.  21. 

a  John  i.  16.  >4Col.  ii.  3. 


OF  THE  MISERY  OF  MAN.  37 

for  his  tender  kindness  showed  unto  us  in  his  dearly  beloved 
Son  Jesus  Christ  our  Lord. 

Hitherto  have  we  heard  what  we  are  of  ourselves;  very 
sinful,  wretched,  and  damnable.  Again,  we  have  heard  how 
that,  of  ourselves  and  by  ourselves,  we  are  not  able  either  to 
think  a  good  thought,  or  work  a  good  deed ;  so  that  we  can 
find  in  ourselves  no  hope  of  salvation,  but  rather  whatsoever 
maketh  unto  our  destruction.  Again,  we  have  heard  the  ten- 
der kindness  and  great  mercy  of  God  the  Father  towards  us; 
and  how  beneficial  he  is  to  us  for  Christ's  sake,  without  our 
merits  or  deserts,  even  of  his  own  mere  mercy  and  tender 
goodness.  Now,  how  these  exceeding  great  mercies  of  God, 
set  abroad  in  Christ  Jesus  for  us,  be  obtained;  and  how  we  be 
delivered  from  the  captivity  of  sin,  death,  and  hell;  it  shall 
more  at  large,  with  God's  help,  be  declared  in  the  next  Ser- 
mon. In  the  mean  season,  yea,  and  at  all  times,  let  us  learn 
to  know  ourselves,  our  frailty  and  weakness,  without  any 
cracking  or  boasting  of  our  own  good  deeds  and  merits.  Let 
us  also  acknowledge  the  exceeding  mercy  of  God  towards  us  ; 
and  confess,  that  as  of  ourselves  cometh  all  evil  and  damna- 
tion, so  likewise  of  him  cometh  all  goodness  and  salvation ; 
as  God  himself  saith  by  the  Prophet  Hosea,  0  Israel,  thy  de- 
struction cometh  of  thyself,  but  in  me  only  is  thy  help  and 
comfort.1  If  we  thus  humbly  submit  ourselves  in  the  sight 
of  God,  we  may  be  sure  that,  in  the  time  of  his  visitation,  he 
will  lift  us  up  unto  the  kingdom  of  his  dearly  beloved  Son, 
Christ  Jesus  our  Lord :  to  whom,  with  the  Father,  and  the 
Holy  Ghost,  be  all  honour  and  glory  for  ever,     jimen. 

1  Hos.  xiii.  9. 


A  SERMON 


SALVATION    OF    MANKIND,   BY  ONLY    CHRIST    OUR    SAVIOUR, 
FROM  SIN  AND  DEATH  EVERLASTING. 

Because  all  men  be  sinners  and  offenders  against  God,  and 
breakers  of  his  Law  and  Commandments,  therefore  can  no  man, 
by  his  own  acts,  works,  and  deeds,  seem  they  never  so  good, 
be  justified,  and  made  righteous  before  God  :  but  every  man, 
of  necessity,  is  constrained  to  seek  for  another  righteousness 
of  justification,  to  be  received  at  God's  own  hands;  that  is  to 
say,  the  forgiveness  of  his  sins  and  trespasses,  in  such  things 
as  he  hath  offended.  And  this  justification  or  righteousness, 
which  we  so  receive  of  God's  mercy  and  Christ's  merits,  em- 
braced by  faith,  is  taken,  accepted,  and  allowed  of  God,  for 
our  perfect  and  full  justification. 

For  the  more  full  understanding  hereof,  it  is  our  parts  and 
duties  ever  to  remember  the  great  mercy  of  God ;  how 
that  all  the  Avorld  being  wrapped  in  sin  by  breaking  of  the 
Law,  God  sent  his  only  Son  our  Saviour  Christ  into  this 
world,  to  fulfil  the  Law  for  us ;  and,  by  shedding  of  his  most 
precious  blood,  to  make  a  sacrifice  and  satisfaction,  or,  as  it 
may  be  called,  amends  to  his  Father,  for  our  sins ;  to  assuage 
his  wrath  and  indignation  conceived  against  us  for  the  same. 
Insomuch  that  infants,  being  baptized  and  dying  in  their 
infancy,  are  by  this  sacrifice  washed  from  their  sins,  brought 
to  God's  favour,  and  made  his  children,  and  inheritors  of  his 
kingdom  of  heaven.  And  they,  which  in  act  or  deed  do  sin 
after  their  baptism,  when  they  turn  again  to  God  unfeignedly, 
they  are  likewise  washed  by  this  sacrifice  from  their  sins,  in 
such  sort,  that  there  remaineth  not  any  spot  of  sin,  that  shall 
be  imputed  to  their  damnation.  This  is  that  justification,  or 
righteousness,  which  St.  Paul  speaketh  of,  when  he  saith,  No 
man  is  justified  by  the  works  of  the  Law,  but  freely  by  faith 
in  Jesus  Christ.  And  again  he  saith,  We  believe  in  Jesus 
Christ,  that  we  be  justified  freelv  by  the  faith  of  Christ,  and 
(38) 


THE  FIRST  PART  OF  THE  SERMON   OF  SALVATION.  39 

not  by  the  works  of  the  Law  ;  because  that  no  man  shall  be 
justified  by  the  works  of  the  Law.1 

And  although  this  justification  be  free  unto  us,  yet  it  cometh 
not  so  freely  unto  us,  that  there  is  no  ransom  paid  therefore  at  all. 

But  here  may  man's  reason  be  astonished,  reasoning  after 
this  fashion ;  if  a  ransom  be  paid  for  our  redemption,  then 
is  it  not  given  us  freely.  For  a  prisoner  that  payeth  his 
ransom  is  not  let  go  freely  ;  for  if  he  go  freely,  then  he  goeth 
without  ransom :  for  what  is  it  else  to  go  freely,  than  to  be 
set  at  liberty  without  payment  of  ransom  ? 

This  reason  is  satisfied  by  the  great  wisdom  of  God  in  this 
mystery  of  our  redemption ;  who  hath  so  tempered  his  jus- 
tice and  mercy  together,  that  he  would  neither  by  his 
justice  condemn  us  unto  the  everlasting  captivity  of  the 
devil,  and  his  prison  of  hell,  remediless  for  ever  without 
mercy ;  nor  by  his  mercy  deliver  us  clearly,  without  justice, 
or  payment  of  a  just  ransom :  but  with  his  endless  mercy 
he  joined  his  most  upright  and  equal  justice.  His  great 
mercy  he  showed  unto  us  in  delivering  us  from  our  former 
captivity,  without  requiring  of  any  ransom  to  be  paid,  or 
amends  to  be  made  upon  our  parts ;  which  thing  by  us  had 
been  impossible  to  be  done.  And,  whereas,  it  lay  not  in  us 
to  do  that,  he  provided  a  ransom  for  us  ;  that  was,  the  most 
precious  body  and  blood  of  his  own  most  dear  and  best  be- 
loved Son  Jesus  Christ;  who,  besides  this  ransom,  fulfilled  the 
Law  for  us  perfectly.  And  so  the  justice  of  God  and  his 
mercy  did  embrace  together,  and  fulfilled  the  mystery  of  our 
redemption.  And  of  this  justice  and  mercy  of  God,  knit 
together,  speaketh  St.  Paul  in  the  third  chapter  to  the  Romans ; 
All  have  offended  and  have  need  of  the  glory  of  God ;  but 
are  justified  freely  by  his  grace,  by  redemption  which  is  in 
Jesus  Christ;  whom  God  hath  set  forth  to  us  for  a  reconciler 
and  peace-maker,  through  faith  in  his  blood,  to  show  his 
righteousness.3  And  in  the  tenth  chapter ;  Christ  is  the  end 
of  the  Law  unto  righteousness,  to  every  man  that  believeth.3 
And  in  the  eighth  chapter  ;  That  which  was  impossible  by  the 
Law,  inasmuch  as  it  was  weak  by  the  flesh,  God  sending  his 
own  Son  in  the  similitude  of  sinful  flesh,  by  sin  condemned  sin 
in  the  flesh ;  that  the  righteousness  of  the  Law  might  be  ful- 
filled in  us,  which  walk  not  after  the  flesh,  but  after  the  Spirit.4 

In  these  foresaid  places,  the  Apostle  toucheth  specially  three 
things,  which  must  go  together  in  our  justification.     Upon 

1  Gal.  ii.  16.      ^  Rom.  ft.  23-25.      3  Rom.  x.  4.     *  Rom.  viii.  3,  4. 


40  THE  FIRST  PART  OF  THE  SERMON 

God's  part,  his  great  mercy  and  grace :  upon  Christ's  part, 
justice  ;  that  is,  the  satisfaction  of  God's  justice,  or  the  price 
of  our  redemption,  by  the  offering  of  his  body,  and  shedding  of 
his  blood,  with  fulfilling  of  the  Law  perfectly  and  thoroughly  : 
and  upon  our  part,  true  and  lively  faith  in  the  merits  of  Jesus 
Christ;  which  yet  is  not  ours,  but  by  God's  working  in  us. 
So  that  in  our  justification,  there  is  not  only  God's  mercy  and 
grace,  but  also  his  justice  ;  which  the  Apostle  calleth  the  justice 
of  God ;  and  it  consisteth  in  paying  our  ransom  and  fulfilling  of 
the  Law.  And  so  the  grace  of  God  doth  not  shut  out  the  jus- 
tice of  God  in  our  justification;  but  only  shutteth  out  the  jus- 
tice of  man;  that  is  to  say,  the  justice  of  our  works,  as  to  be 
merits  of  deserving  our  justification.  And  therefore  St.  Paul 
declareth  here  nothing,  upon  the  behalf  of  man,  concerning  his 
justification,  but  only  a  true  and  lively  faith  ;  which  neverthe- 
less is  the  gift  of  God,1  and  not  man's  only  work,  without 
God.  And  yet,  that  faith  doth  not  shut  out  repentance,  hope, 
love,  dread,  and  the  fear  of  God,  to  be  joined  with  faith  in 
every  man  that  is  justified  ;  but  it  shutteth  them  out  from  the 
office  of  justifying.  So  that,  although  they  be  all  present 
together  in  him  that  is  justified,  yet  they  justify  not  altogether. 
Neither  doth  faith  shut  out  the  justice  of  our  good  works, 
necessarily  to  be  done  afterwards  of  duty  towards  God — 
for  we  are  most  bounden  to  serve  God,  in  doing  good  deeds 
commanded  by  him  in  his  Holy  Scripture,  all  the  days 
of  our  life — but  it  excludeth  them,  so  that  we  may  not  do 
them  to  this  intent,  to  be  made  just  by  doing  of  them.  For 
all  the  good  works,  that  we  can  do,  be  imperfect ;  and  therefore 
not  able  to  deserve  our  justification  :  but  our  justification  doth 
come  freely,  by  the  mere  mercy  of  God ;  and  of  so  great  and 
free  mercy,  that,  whereas  all  the  Avorld  was  not  able  of  them- 
selves to  pay  any  part  towards  their  ransom,  it  pleased  our 
heavenly  Father,  of  his  infinite  mercy,  without  any  our  desert 
or  deserving,  to  prepare  for  us  the  most  precious  jewels  of 
Christ's  body  and  blood .;  whereby  our  ransom  might  be  fully 
paid,  the  Law  fulfilled,  and  his  justice  fully  satisfied.  So 
that  Christ  is  now  the  righteousness  of  all  them  that  truly  do 
believe  in  him.  He  for  them  paid  their  ransom  by  his  death. 
He  for  them  fulfilled  the  Law  in  his  life.  So  that  now  in  him, 
and  by  him,  every  true  Christian  man  may  be  called  a  ful- 
filler  of  the  Law :  forasmuch  as  that  which  their  infirmity 
lacked,  Christ's  justice  hath  supplied. 

1  Eph.  ii.  8. 


OF  THE  SALVATION  OF  MANKIND.  41 


THE  SECOND  PART  OF  THE  SERMON  OF  SALVATION. 

Ye  have  heard,  of  whom  all  men  ought  to  seek  their  justi- 
fication and  righteousness;  and  how  also  this  righteousness 
cometh  unto  men  by  Christ's  death  and  merits.  Ye  heard 
also,  how  that  three  things  are  required  to  the  obtaining  of  our 
righteousness;  that  is,  God's  mercy,  Christ's  justice,  and  a 
true  and  lively  faith ;  out  of  the  which  faith  spring  good 
works.  Also  before  was  declared  at  large,  that  no  man  can 
be  justified  by  his  own  good  works  ;  because  that  no  man  ful- 
filleth  the  Law,  according  to  the  strict  rigour  of  the  Law. 

And  St.  Paul,  in  his  Epistle  to  the  Galatians,  proveth  the 
same,  saying  thus ;  If  there  had  been  any  Law  given,  which 
could  have  justified,  verily  righteousness  should  have  been  by 
the  Law.1  And  again  he  saith  ;  If  righteousness  be  by  the 
Law,  then  Christ  died  in  vain.3  And  again  he  saith;  You  that 
are  justified  by  the  Law  are  fallen  away  from  grace.3  And, 
furthermore,  he  writeth  to  the  Ephesians  on  this  wise ;  By 
grace  are  ye  saved  through  faith ;  and  that  not  of  yourselves, 
for  it  is  the  gift  of  God  ;  and  not  of  works,  lest  any  man  should 
glory.4  And,  to  be  short,  the  sum  of  all  Paul's  disputation  is 
this ;  that  if  justice  come  of  works,  then  it  cometh  not  of 
grace  ;  and  if  it  come  of  grace,  then  it  cometh  not  of  works.5 
And  to  this  end  tend  all  the  Prophets,  as  St.  Peter  saith  in 
the  tenth  of  the  Acts ;  Of  Christ  all  the  Prophets,  saith  St. 
Peter,  do  witness,  that  through  his  name  all  they  that  believe 
in  him  shall  receive  the  remission  of  sins.6 

And  after  this  wise  to  be  justified,  only  by  this  true  and 
lively  faith  in  Christ,  speak  all  the  old  and  ancient  authors, 
both  Greeks  and  Latins ;  of  whom  I  will  specially  rehearse 
three,  Hilary,  Basil,  and  Ambrose.  St.  Hilary  saith  these 
words  plainly  in  the  ninth  Canon  upon  Matthew  ;  Faith  only 
justifieth.  And  St.  Basil,  a  Greek  author,  writeth  thus ; 
This  is  a  perfect  and  whole  rejoicing  in  God,  when  a  man 
advanceth  not  himself  for  his  own  righteousness;  but  ac- 
knowledged! himself  to  lack  true  justice  and  righteousness, 
and  to  be  justified  by  the  only  faith  in  Christ.  And  Paul, 
saith  he,  doth  glory  in  the  contempt  of  his  own  righteousness, 
and  that  he  looketh  for  the  righteousness  of  God  by  faith.7 
These  be  the  very  words  of  St.  Basil.     And  St.  Ambrose,  a 

i  Gal.  iii.  21.  2  Gal.  ii.  21.         3  Gal.  v.  4.         *  Ephes.  ii.  8,  9. 

6  Rom.  xi.  6.         6  Acts  x.  43.        '  Philip,  iii.  9. 

4* 


42  THE  SECOND  PART  OF  THE  SERMON 

Latin  author,  saith  these  words  ;  This  is  the  ordinance  of  God, 
that  they,  which  believe  in  Christ,  should  be  saved  without 
works — by  faith  only — freely  receiving  remission  of  their  sins. 
Consider  diligently  these  words ;  Without  works — by  faith 
only — freely  we  receive  remission  of  our  sins.  What  can  be 
spoken  more  plainly,  than  to  say,  that  freely — without  works — 
by  faith  only — we  obtain  remission  of  our  sins  ?  These  and 
other  like  sentences,  that  we  be  justified  by  faith  only — freely — 
and  without  works,  we  do  read  ofttimes  in  the  best  and  most 
ancient  writers :  as,  beside  Hilary,  Basil,  and  St.  Ambrose, 
before  rehearsed,  we  read  the  same  in  Origen,  St.  Chrysos- 
tom,  St.  Cyprian,  St.  Augustine,  Prosper,  CEcumenius,  Pho- 
tius,  Bernardus,  Anselm,  and  many  other  authors,  Greek  and 
Latin. 

Nevertheless,  this  sentence,  that  we  be  justified  by  faith 
only,  is  not  so  meant  of  them,  that  the  said  justifying  faith 
is  alone  in  man,  without  true  repentance,  hope,  charity,  dread, 
and  the  fear  of  God,  at  any  time  and  season.  Nor  when 
they  say  that  we  be  justified  freely,  do  they  mean  that  we 
should  or  might  afterward  be  idle,  and  that  nothing  should 
be  required  on  our  parts  afterward :  neither  do  they  mean  so 
to  be  justified  without  our  good  works,  that  we  should  do  no 
good  works  at  all;  like  as  shall  be  more  expressed  at  large  here- 
after. But  this  saying  that  we  be  justified  by  faith  only — 
freely — and  without  works,  is  spoken  for  to  take  away  clearly 
all  merit  of  our  works,  as  being  unable  to  deserve  our  justifica- 
tion at  God's  hands ;  and  thereby  most  plainly  to  express  the 
weakness  of  man,  and  the  goodness  of  God  ;  the  great  infirmity 
of  ourselves,  and  the  might  and  power  of  God ;  the  imper- 
fection of  our  own  works,  and  the  most  abundant  grace  of  our 
Saviour  Christ ;  and  therefore  wholly  to  ascribe  the  merit  and 
deserving  of  our  justification  unto  Christ  only,  and  his  most 
precious  blood-shedding.  This  faith  the  Holy  Scripture 
teacheth  us  ;  this  is  the  strong  rock  and  foundation  of  Chris- 
tian religion ;  this  doctrine  all  old  and  ancient  authors  of 
Christ's  church  do  approve ;  this  doctrine  advanceth  and 
setteth  forth  the  true  glory  of  Christ,  and  beateth  down  the 
A'ain-glory  of  man ;  this  whosoever  denieth,  is  not  to  be  ac- 
counted for  a  Christian  man,  nor  for  a  setter-forth  of  Christ's 
glory ;  but  for  an  adversary  to  Christ  and  his  Gospel,  and  for 
a  setter-forth  of  men's  vain-glory. 

And  although  this  doctrine  be  never  so  true — as  it  is 
most  true  indeed — that  we  be  justified  freely,  without  all 
merit  of  our  own  good  works,  as  St.  Paul  doth  express  it ; 


OF  THE  SALVATION  OF  MANKIND.  43 

and  freely  by  this  lively  and  perfect  faith  in  Christ  only,  as 
the  ancient  authors  used  to  speak  it ;  yet  this  true  doctrine 
must  be  also  truly  understood,  and  most  plainly  declared; 
lest  carnal  men  should  take  unjustly  occasion  thereby  to  live 
carnally,  after  the  appetite  and  will  of  the  world,  the  flesh, 
and  the  devil.  And,  because  no  man  should  err  by  mis- 
taking of  this  doctrine,  I  shall  plainly  and  shortly  so  declare 
the  right  understanding  of  the  same,  that  no  man  shall  justly 
think  that  he  may  thereby  take  any  occasion  of  carnal  liberty, 
to  follow  the  desires  of  the  flesh ;  or  that  thereby  any  kind 
of  sin  shall  be  committed,  or  any  ungodly  living  the  more 
used. 

First,  you  shall  understand  that,  in  our  justification  by 
Chris*,  it  is  not  all  one  thing,  the  office  of  God  unto  man 
and  the  office  of  man  unto  God.  Justification  is  not  the  office 
of  man,  but  of  God  ;  for  man  cannot  make  himself  righteous  by 
his  own  works,  neither  in  part,  nor  in  the  whole  :  for  that  were 
the  greatest  arrogancy  and  presumption  of  man,  that  Antichrist 
could  set  up  against  God,  to  affirm  that  a  man  might  by  his 
own  works  take  away  and  purge  his  own  sins,  and  so  justify 
himself.  But  justification  is  the  office  of  God  only;  and  is 
not  a  thing  which  we  render  unto  him,  but  which  we  receive 
of  him  ;  not  which  we  give  to  him,  but  which  we  take  of 
him,  by  his  free  mercy,  and  by  the  only  merits  of  his  most 
dearly  beloved  Son,  our  only  Redeemer,  Saviour,  and  Justifier, 
Jesus  Christ.  So  that  the  true  understanding  of  this  doctrine — ■ 
we  be  justified  freely  by  faith  without  works,  or  that  we  be 
justified  by  faith  in  Christ  only — is  not,  that  this  our  own  act, 
to  believe  in  Christ,  or  this  our  faith  in  Christ,  which  is  within 
us,  doth  justify  us,  and  deserve  our  justification  unto  us — for 
that  were  to  count  ourselves  to  be  justified  by  some  act  or 
virtue  that  is  within  ourselves — but  the  true  understanding 
and  meaning  thereof  is,  that,  although  we  hear  God's  word,  and 
believe  it ;  although  we  have  faith,  hope,  charity,  repentance, 
dread,  and  fear  of  God  within  us,  and  do  never  so  many  good 
works  thereunto ;  yet  we  must  renounce  the  merit  of  all  our 
said  virtues,  of  faith,  hope,  charity,  and  all  our  other  virtues  and 
good  deeds,  which  we  either  have  done,  shall  do,  or  can  do, 
as  things  that  be  far  too  weak  and  insufficient,  and  imperfect, 
to  deserve  remission  of  our  sins,  and  our  justification.  And 
therefore  we  must  trust  only  in  God's  mercy,  and  that  sacri- 
fice which  our  High  Priest  and  Saviour  Christ  Jesus,  the  Son 
of  God,  once  offered  for  us  upon  the  cross,  to  obtain  thereby 
God's  grace,  and  remission,  as  well  of  our  original  sin  in  bap- 


44  THE  THIRD  PART  OF  THE  SERMON 

lism,  as  of  all  actual  sin  committed  by  us  after  our  baptism, 
if  we  truly  repent  and  turn  unfeignedly  to  him  again.  So 
that,  as  St.  John  Baptist,  although  he  were  never  so  virtuous 
and  godly  a  man,  yet  in  this  matter  of  forgiving  of  sin,  he  did 
put  the  people  from  him,  and  appointed  them  unto  Christ,  say- 
ing thus  unto  them,  Behold,  yonder  is  the  Lamb  of  God,  which 
taketh  away  the  sins  of  the  world  i1  even  so,  as  great  and  as 
godly  a  virtue  as  the  lively  faith  is,  yet  it  putteth  us  from 
itself,  and  remitteth,  or  appointeth,  us  unto  Christ,  for  to  have 
only  by  him  remission  of  our  sins,  or  justification.  So  that 
our  faith  in  Christ,  as  it  were,  saith  unto  us  thus :  It  is  not 
I  that  take  away  your  sins,  but  it  is  Christ  only ;  and  to  him 
only  I  send  you  for  that  purpose,  forsaking  therein  all  your 
good  virtues,  words,  thoughts,  and  works,  and  only  putting 
your  trust  in  Christ. 


THE  THIRD  PART  OF  THE  SERMON  OF  SALVATION. 

It  hath  been  manifestly  declared  unto  you,  that  no  man  can 
fulfil  the  Law  of  God ;  and  therefore  by  the  Law  all  men  are 
condemned :  whereupon  it  followeth  necessarily,  that  some 
other  thing  should  be  required  for  our  salvation  than  the  Law  ; 
and  that  is,  a  true  and  a  lively  faith  in  Christ,  bringing  forth 
good  works,  and  a  life  according  to  God's  commandments. 
And  also  you  heard  the  ancient  authors'  minds  of  this  saying, 
Faith  in  Christ  only  justifieth  man,  so  plainly  declared,  that 
you  see,  that  the  very  true  meaning  of  this  proposition,  or 
saying,  We  be  justified  by  faith  in  Christ  only,  according  to 
the  meaning  of  the  old  ancient  authors,  is  this :  We  put  our 
faith  in  Christ,  that  we  be  justified  by  him  only;  that  we  be 
justified  by  God's  free  mercy,  and  the  merits  of  our  Saviour 
Christ  only  ;  and  by  no  virtue  or  good  work  of  our  own,  that 
is  in  us,  or  that  we  can  be  able  to  have,  or  to  do,  for  to  de- 
serve the  same  ;  Christ  himself  only  being  the  cause  merito- 
rious thereof. 

Here  you  perceive  many  words  to  be  used,  to  avoid  con- 
tention in  words,  with  them  that  delight  to  brawl  about  words ; 
and  also  to  show  the  true  meaning  to  avoid  evil  taking  and 

1  John  1.  xxix. 


OF  THE  SALVATION  OF  MANKIND.  45 

misunderstanding :  and  yet  peradventure  all  will  not  serve 
with  them  that  be  contentious  ;  but  contenders  will  ever  forge 
matter  of  contention,  even  when  they  have  none  occasion 
thereto.  Notwithstanding,  such  be  the  less  to  be  passed  upon, 
so  that  the  rest  may  profit,  which  will  be  more  desirous  to 
know  the  truth,  than,  when  it  is  plain  enough,  to  contend 
about  it,  and,  with  contentious  and  captious  cavillation,  to 
obscure  and  darken  it.  Truth  it  is,  that  our  own  works  do 
not  justify  us,  to  speak  properly  of  our  justification  :  that  is  to 
say,  our  works  do  not  merit  or  deserve  remission  of  our  sins, 
and  make  us,  of  unjust,  just  before  God  :  but  God  of  his  mere 
mercy,  through  the  only  merits  and  deservings  of  his  Son 
Jesus  Christ,  doth  justify  us.  Nevertheless,  because  faith 
doth  directly  send  us  to  Christ  for  remission  of  our  sins ;  and 
that,  by  faith  given  us  of  God,  we  embrace  the  promise  of 
God's  mercy,  and  of  the  remission  of  our  sins — which  thing 
none  other  of  our  virtues  or  works  properly  doth — therefore 
the  Scripture  useth  to  say,  that  faith  without  works  doth  justify. 
And,  forasmuch  as  it  is  all  one  sentence  in  effect  to  say, 
faith  without  works,  and  only  faith,  doth  justify  us ;  there- 
fore the  old  ancient  Fathers  of  the  Church,  from  time  to  time, 
have  uttered  our  justification  with  this  speech  ;  Only  faith 
justifieth  us :  meaning  no  other  thing  than  St.  Paul  meant, 
when  he  said,  Faith  Avithout  works  justifieth  us.1  And,  be- 
cause all  this  is  brought  to  pass  through  the  only  merits  and 
deservings  of  our  Saviour  Christ,  and  not  through  our  merits, 
or  through  the  merit  of  any  virtue  that  we  have  within  us,  or 
of  any  work  that  cometh  from  us ;  therefore,  in  that  respect 
of  merit  and  deserving,  we  forsake,  as  it  were,  altogether 
again,  faith,  works,  and  all  other  virtues.  For  our  own  im- 
perfection is  so  great,  through  the  corruption  of  original  sin, 
that  all  is  imperfect  that  is  within  us,  faith,  charity,  hope, 
dread,  thoughts,  words,  and  works ;  and  therefore  not  apt  to 
merit  and  deserve  any  part  of  our  justification  for  us.  And 
this  form  of  speaking  use  we,  in  the  humbling  of  ourselves  to 
God,  and  to  give  all  the  glory  to  our  Saviour  Christ,  who  is 
best  worthy  to  have  it. 

Here  you  have  heard  the  office  of  God  in  our  justification, 
and  how  we  receive  it  of  him  freely — by  his  mercy — without 
our  deserts — through  true  and  lively  faith.  Now  you  shall 
hear  the  office  and  duty  of  a  Christian  man  unto  God ;  what 


1  Gal.  2.  xvi. 


46  THE  THIRD  PART  OF  THE  SERMON 

we  ought  on  our  part  to  render  unto  God  again  for  his  great 
mercy  and  goodness.  Our  office  is,  not  to  pass  the  time  of 
this  present  life  unfruitfully  and  idly,  after  that  we  are  bap- 
tized or  justified;  not  caring  how  few  good  works  we  do,  to 
the  glory  of  God,  and  profit  of  our  neighbours:  much  less  is 
it  our  office,  after  that  we  be  once  made  Christ's  members,  to 
live  contrary  to  the  same ;  making  ourselves  members  of  the 
devil,  walking  after  his  enticements,  and  after  the  suggestions 
of  the  world  and  the  flesh ;  whereby  we  know  that  we  do 
serve  the  world  and  the  devil,  and  not  God.  For  that  faith, 
which  bringeth  forth,  without  repentance,  either  evil  works, 
or  no  good  works,1  is  not  a  right,  pure,  and  lively  faith ;  but 
a  dead,3  devilish,  counterfeit,  and  feigned  faith,  as  St.  Paul 
and  St.  James  call  it.  For  even  the  devils  know  and  believe 
that  Christ  was  born  of  a  Virgin ;  that  he  fasted  forty  days 
and  forty  nights,  without  meat  and  drink ;  that  he  wrought  all 
kind  of  miracles,  declaring  himself  very  God.  They  believe 
also,  that  Christ  for  our  sakes  suffered  a  most  painful  death,  to 
redeem  us  from  everlasting  death ;  and  that  he  rose  again  from 
death  the  third  day :  they  believe  that  he  ascended  into  hea- 
ven, and  that  he  sitteth  on  the  right  hand  of  the  Father,  and  at 
the  last  end  of  this  world  shall  come  again  and  judge  both  the 
quick  and  the  dead.  These  articles  of  our  faith  the  devils 
believe ;  and  so  they  believe  all  things  that  be  written  in  the 
New  and  Old  Testament  to  be  true :  and  yet  for  all  this  faith 
they  be  but  devils  remaining  still  in  their  damnable  estate, 
lacking  the  very  true  Christian  faith.  For  the  right  and  true 
Christian  faith  is,  not  only  to  believe  that  Holy  Scripture,  and 
all  the  foresaid  articles  of  our  faith,  are  true ;  but  also  to  have 
a  sure  trust  and  confidence  in  God's  merciful  promises,  to  be 
saved  from  everlasting  damnation  by  Christ:  whereof  doth 
follow  a  loving  heart  to  obey  his  commandments.  And  this 
true  Christian  faith  neither  any  devil  hath ;  nor  yet  any  man, 
which  in  the  outward  profession  of  his  mouth,  and  in  his 
outward  receiving  of  the  sacraments,  in  coming  to  the  church, 
and  hi  all  other  outward  appearances,  seemeth  to  be  a  Chris- 
tian man,  and  yet  in  his  living  and  deeds  showeth  the  contrary. 
For  how  can  a  man  have  this  true  faith,  this  sure  trust  and 
confidence  in  God,  that  by  the  merits  of  Christ  his  sins  be 
forgiven,  and  he  reconciled  to  the  favour  of  God,  and  to  be 
partaker  of  the  kingdom  of  heaven  by  Christ,  when  he  liveth 
ungodly,  and  denieth  Christ  in  his  deeds  ?    Surely  no  such 

1  1  Cor.  xiii.  2.  2  James  ii.  17. 


OF  THE  SALVATION  OF  MANKIND.  47 

ungodly  man  can  have  this  faith  and  trust  in  God.  For,  as 
they  know  Christ  to  be  the  only  Saviour  of  the  world,  so  they 
know  also  that  wicked  men  shall  not  enjoy  the  kingdom  of 
God.  They  know  that  God  hateth  unrighteousness;  that  he 
will  destroy  all  those  that  speak  untruly  ;*  that  those  which 
have  done  good  works — which  cannot  be  done  without  a  lively 
faith  in  Christ — shall  come  forth  unto  the  resurrection  of  life, 
and  those  that  have  done  evil  shall  come  unto  the  resurrec- 
tion of  judgment.  Very  well  they  know  also,  that  to  them 
that  be  contentious,  and  to  them  that  will  not  be  obedient 
unto  the  truth,  but  will  obey  unrighteousness,  shall  come 
indignation,  wrath,  and  affliction,  &c. 

Therefore,  to  conclude,  considering  the  infinite  benefits 
of  God,  shewed  and  given  unto  us  mercifully  without  our 
deserts  ; — who  hath  not  only  created  us  of  nothing,  and  from 
a  piece  of  vile  clay,  of  his  infinite  goodness,  hath  exalted 
us,  as  touching  our  soul,  unto  his  own  similitude  and  like- 
ness; but  also,  whereas  we  were  condemned  to  hell  and 
death  everlasting,  hath  given  his  own  natural  Son,  being  God 
eternal,  immortal,  and  equal  unto  himself  in  power  and  glory, 
to  be  incarnated,  and  to  take  our  mortal  nature  upon  him,  with 
the  infirmities  of  the  same ;  and  in  the  same  nature  to  suffer 
most  shameful  and  painful  death  for  our  offences,  to  the  intent 
to  justify  us,  and  to  restore  us  to  life  everlasting;  so  making 
us  also  his  dear  children,  brethren  unto  his  only  Son  our 
Saviour  Christ,  and  inheritors  for  ever  with  him  of  his  eter- 
nal kingdom  of  heaven  : — These  great  and  merciful  benefits 
of  God,  if  they  be  well  considered,  do  neither  minister  unto 
us  occasion  to  be  idle,  and  to  live  without  doing  any  good 
works  ;  neither  yet  stir  us  up  by  any  means  to  do  evil 
things :  but  contrariwise,  if  we  be  not  desperate  persons,  and 
our  hearts  harder  than  stones,  they  move  us  to  render  our- 
selves unto  God  wholly,  with  all  our  will,  hearts,  might,  and 
power ;  to  serve  him  in  all  good  deeds,  obeying  his  com- 
mandments during  our  lives  ;  to  seek  in  all  things  his  glory 
and  honour,  not  our  sensual  pleasures  and  vain-glory;  ever- 
more dreading  willingly  to  offend  such  a  merciful  God  and 
loving  Redeemer,  in  word,  thought,  or  deed.  And  the  said 
benefits  of  God,  deeply  considered,  move  us,  for  his  sake 
also,  to  be  ever  ready  to  give  ourselves  to  our  neighbours ; 
and,  as  much  as  lieth  in  us,  to  study  with  all  our  en- 
deavour to  do  good  to  every  man.     These  be  the  fruits  of  true 

1  Ps.  v.  5,  6. 


48  THIRD  PART  OF  THE  SERMON  OF  SALVALVATION. 

faith  :  to  do  good  as  much  as  lieth  in  us  to  every  man  :  and, 
above  all  things,  and  in  all  things,  to  advance  the  glory  of 
God  ;  of  whom  only  we  have  our  sanctirication,  justification, 
salvation,  and  redemption.  To  whom  be  ever  glory,  praise, 
and  honour,  world  without  end.     Amen. 


A  SHORT 

DECLARATION 

OF  THE 

TRUE,    LIVELY,    AND    CHRISTIAN    FAITH. 

The  first  coming  unto  God,  good  Christian  people,  is 
through  faith,  whereby,  as  it  is  declared  in  the  last  Sermon, 
we  be  justified  before  God.  And  lest  any  man  should  be  de- 
ceived, for  lack  of  right  understanding  thereof,  it  is  diligently 
to  be  noted,  that  faith  is  taken  in  the  Scripture  two  manner  of 
ways. 

There  is  one  faith,  which  in  Scripture  is  called  a  dead 
faith ;  which  bringeth  forth  no  good  works,1  but  is  idle,  bar- 
ren, and  unfruitful.  And  this  faith,  by  the  holy  Apostle  St. 
James,  is  compared  to  the  faith  of  devils;  which  believe  God 
to  be  true  and  just,  and  tremble  for  fear,3  yet  they  do  nothing 
well,  but  all  evil.  And  such  a  manner  of  faith  have  the 
wicked  and  naughty  Christian  people  ;  which  confess  God,  as 
St.  Paul  saith,  in  their  mouths,  but  deny  him  in  their  deeds ; 
\>eing  abominable,  and  Avithout  the  right  faith,  and  to  all  good 
works  improvable.3  And  this  faith  is  a  persuasion  and  belief 
in  man's  heart,  whereby  he  knoweth  that  there  is  a  God,  and 
agreeth  unto  all  truth  of  God's  most  holy  word,  contained  in 
Holy  Scripture.  So  that  it  consisteth  only  in  believing  in 
the  word  of  God,  that  it  is  true.  And  this  is  not  properly 
called  faith.  But  as  he  that  readeth  Caesar's  Commentaries, 
believing  the  same  to  be  true,  hath  thereby  a  knowledge  of 
Caesar's  life  and  notable  acts,  because  he  believeth  the  history 
of  Caesar,  yet  it  is  not  properly  I  said,  that  he  believeth  in 
Caesar,  of  whom  he  looketh  for  no  help  nor  benefit :  Even 
so,  he  that  believeth  that  all  that  is  spoken  of  God  in  the  Bible 
is  true,  and  yet  liveth  so  ungodly,  that  he  cannot  look  to  enjoy 
the  promises  and  benefits  of  God;  although  it  may  be  said, 

1  Jamea  ii.  17.  2  James  ii.  19.  3  Titus  i.  16. 

5  (49) 


50  THE   FIRST  PART  OF   THE 

that  such  a  man  hath  a  faith  and  belief  to  the  words  of  God ; 
yet  it  is  not  properly  said  that  he  believeth  in  God,  or  hath 
such  a  faith  and  trust  in  God,  whereby  he  may  surely  look 
for  grace,  mercy,  and  everlasting  life  at  God's  hand,  but  rather 
for  indignation  and  punishment,  according  to  the  merits  of  his 
wicked  life.  For,  as  it  is  written  in  a  book,  intituled  to  be  of 
Didymus  Alexandrinus,  Forasmuch  as  faith  without  works  is 
dead,  it  is  not  now  faith,  as  a  dead  man  is  not  a  man.  This 
dead  faith,  therefore,  is  not  the  sure  and  substantial  faith  which 
saveth  sinners. 

Another  faith  there  is  in  Scripture,  which  is  not,  as  the 
foresaid  faith,  idle,  unfruitful,  and  dead,  but  worketh  by 
charity,1  as  St.  Paul  declareth,  which  as  the  other  vain  faith 
is  called  a  dead  faith,  so  may  this  be  called  a  quick  or 
lively  faith.  And  this  is  not  only  the  common  belief  of  the 
articles  of  our  faith ;  but  it  is  also  a  true  trust  and  confidence 
of  the  mercy  of  God  through  our  Lord  Jesus  Christ,  and  a 
steadfast  hope  of  all  good  things  to  be  received  at  God's  hand : 
and  that,  although  we,  through  infirmity,  or  temptation  of  our 
ghostly  enemy,  do  fall  from  him  by  sin;  yet,  if  we  return 
again  unto  him  by  true  repentance,  that  he  will  forgive  and 
forget  our  offences  for  his  Son's  sake,  our  Saviour  Jesus 
Christ,  and  will  make  us  inheritors  with  him  of  his  everlast- 
ing kingdom :  and  that  in  the  mean  time,  until  that  kingdom 
come,  he  will  be  our  protector  and  defender  in  all  perils  and 
dangers,  whatsoever  do  chance:  and  that,  though  sometime 
he  doth  send  us  sharp  adversity,  yet  that  evermore  he  will 
be  a  loving  Father  unto  us ;  correcting  us  for  our  sin,  but  not 
withdrawing  his  mercy  finally  from  us,  if  we  trust  in  him,  and 
commit  ourselves  wholly  unto  him,  hang  only  upon  him,  and 
call  upon  him,  ready  to  obey  and  serve  him.  This  is  the  true, 
lively,  and  unfeigned  Christian  faith,  and  is  not  in  the  mouth 
and  outward  profession  only,  but  it  liveth,  and  stirreth  inwardly 
in  the  heart.  And  this  faith  is  not  without  hope  and  trust  in 
God ;  nor  without  the  love  of  God  and  of  our  neighbours ;  nor 
without  the  fear  of  God ;  nor  without  the  desire  to  hear  God's 
word,  and  to  follow  the  same  in  eschewing  evil,  and  doing 
gladly  all  good  works.  This  faith,  as  St.  Paul  describeth  it,  is 
the  sure  ground  and  foundation  of  the  benefits  which  we  ought 
to  look  for,9  and  trust  to  receive  of  God ;  a  certificate  and  sure 
looking  for  them,  although  they  yet  sensibly  appear  not  unto 
us.    And  after  he  saith,  He  that  cometh  to  God  must  believe, 

»  Gal.  v.  6.  2  Heb.  xi.  1. 


SERMON  OF  FAITH.  61 

both  that  he  is,  and  that  he  is  a  merciful  rewarder  of  well-doers.1 
And  nothing  commendeth  good  men  unto  God  so  much  as 
this  assured  faith  and  trust  in  him. 

Of  this  faith  three  things  are  specially  to  be  noted.  First, 
that  this  faith  doth  not  lie  dead  in  the  heart,  but  is  lively  and 
fruitful  in  bringing  forth  good  works.  Secondly,  that  without 
it,  can  no  good  works  be  done,  that  shall  be  acceptable  and 
pleasant  to  God.  Thirdly,  what  manner  of  good  works  they 
be  that  this  faith  doth  bring  forth. 

For  the  first.  As  the  light  cannot  be  hid,  but  will  show 
forth  itself  at  one  place  or  other ;  so  a  true  faith  cannot  be  kept 
secret,  but  when  occasion  is  offered,  it  will  break  out  and 
show  itself  by  good  works.  And  as  the  living  body  of  a  man 
ever  exerciseth  such  things  as  belong  to  a  natural  and  living 
body,  for  nourishment  and  preservation  of  the  same,  as  it  hath 
need,  opportunity,  and  occasion ;  even  so  the  soul,  that  hath  a 
lively  faith  in  it,  will  be  doing  always  some  good  work,  which 
shall  declare  that  it  is  living,  and  will  not  be  unoccupied. 
Therefore,  when  men  hear  in  the  Scriptures  so  high  com- 
mendations of  faith,  that  it  maketh  us  to  please  God,  to  live 
with  God,  and  to  be  the  children  of  God;  if  then  they  fancy 
that  they  be  set  at  liberty  from  doing  all  good  works,  and 
may  live  as  they  list,  they  trifle  with  God,  and  deceive  them- 
selves. And  it  is  a  manifest  token  that  they  be  far  from 
having  the  true  and  lively  faith,  and  also  far  from  knowledge 
what  true  faith  meaneth.  For  the  very  sure  and  lively  Chris- 
tian  faith  is,  not  only  to  believe  all  things  of  God  which  are 
contained  in  Holy  Scripture ;  but  also  is  an  earnest  trust  and 
confidence  in  God,  that  he  doth  regard  us,  and  that  he  is  care- 
ful over  us,  as  the  father  is  over  the  child  whom  he  doth  love ; 
and  that  he  will  be  merciful  unto  us  for  his  only  Son's  sake  ; 
and  that  we  have  our  Saviour  Christ  our  perpetual  Advocate, 
and  Priest;  in  whose  only  merits,  oblation,  and  suffering  we 
do  trust  that  our  offences  be  continually  washed  and  purged, 
whensoever  we,  repenting  truly,  do  return  to  him  with  our 
whole  heart,  steadfastly  determining  with  ourselves,  through 
his  grace,  to  obey  and  serve  him  in  keeping  his  command- 
ments, and  never  to  turn  back  again  to  sin.  Such  is  the  true 
faith  that  the  Scripture  doth  so  much  commend;  the  which, 
when  it  seeth  and  considereth  what  God  hath  done  for  us,  is 
also  moved,  through  continual  assistance  of  the  Spirit  of  God, 
to  serve  and  please  him,  to  keep  his  favour,  to  fear  his  dis- 

«  Heb.  xi.  6. 


52  THE  SECOND  PART  OF  THE 

pleasure,  to  continue  his  obedient  children,  showing  thankful- 
ness again  by  observing  or  keeping  his  commandments  ;  and 
that  freely,  for  true  love  chiefly,  and  not  for  dread  of  punish- 
ment, or  love  of  temporal  reward ;  considering  how  clearly, 
without  our  deservings,  we  have  received  his  mercy  and 
pardon  freely. 

This  true  faith  will  show  forth  itself,  and  cannot  long  be 
idle  ;  for  as  it  is  written,  The  just  man  doth  live  by  his  faith.1 
He  neither  sleepeth,  nor  is  idle,  when  he  should  wake,  and 
be  well  occupied.  And  God  by  his  Prophet  Jeremy  saith, 
that  he  is  a  happy  and  blessed  man,  which  hath  faith  and 
confidence  in  God.2  For  he  is  like  a  tree  set  by  the  water- 
side, that  spreadeth  his  roots  abroad  toward  the  moisture,  and 
feareth  not  heat  when  it  cometh ;  his  leaf  will  be  green  and 
will  not  cease  to  bring  forth  his  fruit  ;3  even  so,  faithful  men 
putting  away  all  fear  of  adversity,  will  show  forth  the  fruit  of 
their  good  works,  as  occasion  is  offered  to  do  them. 


THE  SECOND  PART  OF  THE  SERMON  OF  FAITH. 

Ye  have  heard  in  the  first  part  of  this  Sermon,  that  there 
be  two  kinds  of  faith ;  a  dead  and  an  unfruitful  faith,  and  a 
faith  lively,  that  worketh  by  charity :  the  first  to  be  unprofit- 
able ;  the  second,  necessary  for  the  obtaining  of  our  salvation : 
the  which  faith  hath  charity  always  joined  unto  it,  and  is 
fruitful,  bringing  forth  all  good  works.  Now  as  concerning 
the  same  matter,  you  shall  hear  what  followeth. 

The  Wise  Man  saith,  He  that  belie veth  in  God,  will 
hearken  unto  his  commandments.4  For  if  we  do  not  show 
ourselves  faithful  in  our  conversation,  the  faith  which  we  pre- 
tend to  have  is  but  a  feigned  faith:  because  the  true  Christian 
faith  is  manifestly  showed  by  good  living,  and  not  by  words 
only ;  as  St.  Augustine  saith,  Good  living  cannot  be  separated 
from  true  faith,  which  worketh  by  love.  And  St.  Chrysos- 
tom  saith,  Faith  of  itself  is  full  of  good  works :  as  soon  as  a 
man  doth  believe,  he  shall  be  garnished  with  them.  How 
plentiful  this  faith  is  of  good  works,  and  how  it  maketh  the 
work  of  one  man  more  acceptable  to  God  than  of  another, 

1  Habak.  ii.  4.        2  Jer.  xvii.  7.        3  Ps.  i.  3.        4  Ecclus.  xxxii.  24, 


SERMON  OF  FAITH.  53 

St.  Paul  teacheth  at  large  in  the  eleventh  chapter  to  the 
Hebrews,  saying  that  faith  made  the  oblation  of  Abel  better 
than  the  oblation  of  Cain.1  This  made  Noah  to  build  the 
ark.a  This  made  Abraham  to  forsake  his  country  and  all  his 
friends,  and  go  into  a  far  country,  there  to  dwell  among 
strangers.3  So  did  also  Isaac  and  Jacob,  depending,  or  hang- 
ing, only  on  the  help  and  trust  that  they  had  in  God.  And 
when  they  came  to  the  country,  which  God  promised  them, 
they  would  build  no  cities,  towns,  nor  houses ;  but  lived  like 
strangers  in  tents,  that  might  every  day  be  removed.4  Their 
trust  was  so  much  in  God,  that  they  set  but  little  by  any 
worldly  thing;  for  that  God  had  prepared  for  them  better 
dwelling-places  in  heaven,  of  his  own  foundation  and  building. 
This  faith  made  Abraham  ready  at  God's  commandment  to 
offer  his  own  son  and  heir  Isaac5 — whom  he  loved  so  well, 
and  by  whom  he  was  promised  to  have  innumerable  issue  ; 
among  the  which,  One  should  be  born,  in  whom  all  nations 
should  be  blessed6 — trusting  so  much  in  God,  that  though  he 
were  slain,  yet  that  God  was  able  by  his  omnipotent  power 
to  raise  him  from  death,  and  perform  his  promise.  He  mis- 
trusted not  the  promise  of  God,  although  unto  his  reason 
every  thing  seemed  contrary.  He  believed  verily  that  God 
would  not  forsake  him  in  dearth  and  famine,  that  was  in  the 
country.  And  in  all  other  dangers  that  he  was  brought  unto, 
he  trusted  ever  that  God  would  be  his  God,  and  his  Protec- 
tor and  Defender,  whatsoever  he  saw  to  the  contrary.  This 
faith  wrought  so  in  the  heart  of  Moses,7  that  he  refused  to  be 
taken  for  King  Pharaoh's  daughter's  son,  and  to  have  great 
inheritance  in  Egypt;  thinking  it  better,  with  the  people  of 
God  to  have  affliction  and  sorrow,  than  with  naughty  men  in 
sin  to  live  pleasantly  for  a  time.8  By  faith  he  cared  not  for 
the  threatening  of  King  Pharaoh  :9  for  his  trust  was  so  in 
God,  that  he  passed  not  of  the  felicity  of  this  world,  but  looked 
for  the  reward  to  come  in  heaven ;  setting  his  heart  upon  the 
invisible  God,  as  if  he  had  seen  him  ever  present  before  his 
eyes.  By  faith  the  children  of  Israel  passed  through  the  Red 
Sea.10  By  faith,  the  walls  of  Jericho  fell  down  without  stroke,11 
and  many  other  wonderful  miracles  have  been  wrought.     In 

'  Heb.  xi.  4 ;  Gen.  iv.  4.  2  Gen.  vi.  22  ;  Heb.  xi.  7. 

3  Gen.  xi.  31 ;  xii.  4 ;  Heb.  xi.  8.  4  Heb.  xi.  9. 

8  Gen.  xxii.  10;  Ecclus.  xliv.  20.  6  Gen.  xxii.  18. 

i  Exod.  ii.  1 1.  8  Heb.  xi.  24,  25,  26. 

»  Heb.  xi.  27.  ,0  Exod.  xiv.  22. 
11  Josh,  vi  20. 

5* 


54  THE  SECOND  PART  OF  THE 

all  good  men  that  heretofore  have  been,  faith  hath  brought 
forth  their  good  works,  and  obtained  the  promises  of  God. 
Faith  hath  stopped  the  lions'  mouths:1  faith  hath  quenched 
the  force  of  fire:2  faith  hath  escaped  the  sword's  edge:  faith 
hath  given  weak  men  strength,  victory  in  battle ;  overthrown 
the  armies  of  infidels;  raised  the  dead  to  life.3  Faith  hath 
made  good  men  to  take  adversity  in  good  part:  some  have 
been  mocked  and  whipped,  bound  and  cast  in  prison ;  some 
have  lost  all  their  goods,  and  lived  in  great  poverty;  some 
have  wandered  in  mountains,  hills,  and  wildernesses;  some 
have  been  racked,  some  slain,  some  stoned,  some  sawn,  some 
rent  in  pieces,  some  beheaded,  some  burnt  without  mercy, 
and  would  not  be  delivered  because  they  looked  to  rise  again 
to  a  better  state.4 

All  these  Fathers,  Martyrs,  and  other  holy  men,  whom  St. 
Paul  spake  of,  had  their  faith  surely  fixed  in  God,  when  all 
the  world  was  against  them.  They  did  not  only  know  God 
to  be  the  Lord,  Maker,  and  Governor  of  all  men  in  the  world  ; 
but  also  they  had  a  special  confidence  and  trust,  that  he  was 
and  would  be  their  God,  their  comforter,  aider,  helper,  main- 
tainer,  and  defender.  This  is  the  Christian  faith,  which  these 
holy  men  had,  and  we  also  ought  to  have.  And  although  they 
were  not  named  Christian  men,  yet  was  it  a  Christian  faith 
that  they  had :  for  they  looked  for  all  benefits  of  God  the 
Father,  through  the  merits  of  his  Son  Jesus  Christ,  as  we  now 
do.  This  difference  is  between  them  and  us,  that  they  looked 
when  Christ  should  come,  and  we  be  in  the  time  when  he  is 
come.  Therefore,  saith  St.  Augustine,  the  time  is  altered  and 
changed,  but  not  the  faith.  For  we  have  both  one  faith  in 
one  Christ.5  The  same  Holy  Ghost  also  that  we  have,  had 
they,  saith  St.  Paul.  For  as  the  Holy  Ghost  doth  teach  us 
to  trust  in  God,  and  to  call  upon  him  as  our  Father,  so  did  he 
teach  them  to  say,  as  it  is  written,  Thou,  Lord,  art  our  Father 
and  Redeemer ;  and  thy  name  is  without  beginning,  and  ever- 
lasting.8 God  gave  them  then  grace  to  be  his  children,  as  he 
doth  us  now.  But  now,  by  the  coming  of  our  Saviour  Christ 
we  have  received  more  abundantly  the  Spirit  of  God  in  our 
hearts  ;  whereby  we  may  conceive  a  greater  faith,  and  a  surer 
trust,  than  many  of  them  had.  But  in  effect  they  and  we  be 
all  one :  we  have  the  same  faith  that  they  had  in  God,  and 
they  the  same  that  we  have.    And  St.  Paul  so  much  extolleth 

1  Dan.  vi.  22.  2  Dan.  iii.  27.        3  Heb.  xi.  34,  35. 

4  Heb.  xi.  35-39.       *  2  Cor.  iv.  13.      6  Is.  xliii.  10,  1 1  ;  Is.  Ixiii.  16. 


SERMON  OF  FAITH.  55 

their  faith,  because  we  should  no  less  but  rather  more,  give 
ourselves  wholly  unto  Christ,  both  in  profession  and  living, 
now  when  Christ  is  come,  than  the  old  fathers  did  before  his 
coming.  And  by  all  the  declarations  of  St.  Paul,  it  is  evident, 
that  the  true,  lively,  and  Christian  faith  is  no  dead,  vain,  or 
unfruitful  thing,  but  a  thing  of  perfect  virtue,  of  wonderful 
operation  or  working,  and  strength,  bringing  forth  all  good 
motions  and  good  works. 

All  Holy  Scripture  agreeably  beareth  witness,  that  a  true 
lively  faith  in  Christ  doth  bring  forth  good  works ;  and  there- 
fore every  man  must  examine  and  try  himself  diligently,  to 
know  Avhether  he  have  the  same  true  lively  faith  in  his  heart 
unfeignedly,  or  not :  which  he  shall  know  by  the  fruits 
thereof.  Many  that  professed  the  faith  of  Christ  were  in  this 
error,  that  they  thought  they  knew  God,  and  believed  in  him, 
when  in  their  life  they  declared  the  contrary.  Which  error 
St.  John  in  his  First  Epistle  confuting,  writeth  in  this  wise : 
Hereby  we  are  certified  that  we  know  God,  if  we  observe 
his  commandments.  He  that  saith  he  knoweth  God,  and  ob- 
served! not  his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him.1  And  again  he  saith,  Whosoever  sinneth  doth  not 
see  God,  nor  know  him :  Let  no  man  deceive  you,  well-be- 
loved chddren.3  And  moreover  he  saith,  Hereby  we  know 
that  we  be  of  the  truth,  and  so  we  shall  persuade  our  hearts 
before  him.  For  if  our  own  hearts  reprove  us,  God  is  above 
.our  hearts,  and  knoweth  all  things.  Well-beloved,  if  our 
hearts  reprove  us  not,  then  have  we  confidence  in  God,  and 
shall  have  of  him  whatsoever  we  ask,  because  we  keep  his 
commandments,  and  do  those  things  that  please  him.3  And 
yet  further  he  saith,  Every  man  that  believeth  that  Jesus  is 
Christ,  is  born  of  God  ;4  and  we  know  that  whosoever  is  born 
of  God  doth  not  sin :  But  he  that  is  begotten  of  God  purgeth 
himself,  and  the  devil  doth  not  touch  him.5  And  finally  he 
concludeth,  and  showeth  the  cause  why  he  wrote  this  Epis- 
tle, saying,  For  this  cause  have  I  thus  written  unto  you,  that 
you  may  know  that  you  have  everlasting  life,  which  do  be- 
lieve in  the  Son  of  God.6  And  in  his  Third  Epistle  he  con- 
firmeth  the  whole  matter  of  faith  and  works  in  {ew  words, 
saying,  He  that  doth  well  is  of  God,  and  he  that  doth  evil 
knoweth  not  God.7  And  as  St.  John  saith,  that  the  lively 
knowledge  and  faith  of  God  bringeth  forth  good  works ;  so 

1  1  John  ii.  3, 4.    2  1  John  iii.  6, 7.    3  1  John  iii.  19-23.    *  1  John  v.  1. 
6  1  John  v.  18.      6  1  John  v.  13.      7  3  John  11. 


56  THE  SECOND  FART  OF  THE 

saith  he  likewise  of  hope  and  charity,  that  they  cannot  stand 
with  evil  living.  Of  hope  he  writeth  thus :  We  know  that 
when  God  shall  appear,  we  shall  be  like  unto  him,  for  we 
shall  see  him  even  as  he  is  :  And  whosoever  hath  this  hope  in 
him  doth  purify  himself,  like  as  God  is  pure.1  And  of  charity 
he  saith  these  words :  He  that  doth  keep  God's  word  and 
commandment,  in  him  is  truly  the  perfect  love  of  God.a  And 
again  he  saith,  This  is  the  love  of  God,  that  we  should  keep 
his  commandments.3  And  St.  John  wrote  not  this  as  a  sub- 
tile saying,  devised  of  his  own  fantasy  ;  butvis  a  most  certain 
and  necessary  truth,  taught  unto  him  by  Christ  himself,  the 
eternal  and  infallible  Verity  ;  who  in  many  places  doth  most 
clearly  affirm,  that  faith,  hope,  and  charity  cannot  consist,  or 
stand,  without  good  and  godly  works.  Of  faith  he  saith,  He 
that  believeth  on  the  Son  hath  everlasting  life ;  but  he  that 
believeth  not  on  the  Son  shall  not  see  that  life,  but  the  wrath 
of  God  remaineth  upon  him.4  And  the  same  he  confirmeth 
with  a  double  oath,  saying,  Verily,  verily,  I  say  unto  you, 
He  that  believeth  on  me  hath  everlasting  life.5  Now  foras- 
much as  he  that  believeth  in  Christ  hath  everlasting  life,  it 
must  needs  consequently  follow,  that  he  that  hath  this  faith 
must  have  also  good  works,  and  be  studious  to  observe  God's 
commandments  obediently.  For  to  them  that  have  evil 
works,  and  lead  their  life  in  disobedience  and  transgression, 
or  breaking  of  God's  commandments,  without  repentance, 
pertaineth  not  everlasting  life,  but  everlasting  death,  as  Christ 
himself  saith :  They  that  do  well  shall  go  into  life  eternal ; 
but  they  that  do  evil  shall  go  into  everlasting  fire.6  And  again 
he  saith,  I  am  the  first  letter  and  the  last,  the  beginning  and 
the  ending :  To  him  that  is  athirst  I  will  give  of  the  well  of 
the  water  of  life  freely :  He  that  hath  the  victory  shall  have 
all  things,  and  I  will  be  his  God,  and  he  shall  be  my  son ; 
but  they  that  be  fearful,  mistrusting  God,  and  lacking  faith, 
they  that  be  cursed  people,  and  murtherers,  and  fornicators, 
and  sorcerers,  and  idolaters,  and  all  liars,  shall  have  their  por- 
tion in  the  lake  that  burnetii  with  fire  and  brimstone,  which 
is  the  second  death.7  And  as  Christ  undoubtedly  affirmeth, 
that  true  faith  bringeth  forth  good  works,  so  doth  he  say  like- 
wise of  charity,  Whosoever  hath  my  commandments,  and 
keepeth  them,  that  is  he  that  loveth  me.8     And  after  he  saith, 

i  1  John  iii.  2,  3.  2  1  John  ii.  5.  3  1  John  v.  3. 

«  John  iii.  36.  6  John  vi.  47.  6  Matt.  xxv.  46. 

"  Eev.  xxi.  6-9.  8  John  xiv.  21. 


SERMON  OF  FAITH.  57 

He  that  loveth  me  will  keep  my  word,  and  he  that  loveth  me 
not  keepeth  not  my  words.1  And  as  the  love  of  God  is  tried 
by  good  works,  so  is  the  fear  of  God  also ;  as  the  Wise  Man 
saith,  The  dread  of  God  putteth  away  sin.a  And  also  he  saith, 
He  that  feareth  God  will  do  good  works.3 


THE  THIRD  PART  OF  THE  SERMON  OF  FAITH. 

You  have  heard  in  the  second  part  of  this  Sermon,  that  no 
man  should  think  that  he  hath  that  lively  faith  which  Scrip- 
ture commandeth,  when  he  liveth  not  obediently  to  God's 
laws ;  for  all  good  works  spring  out  of  that  faith :  and  also 
it  hath  been  declared  unto  you  by  examples,  that  faith  maketh 
men  steadfast,  quiet,  and  patient  in  all  affliction.  Now  as 
concerning  the  same  matter,  you  shall  hear  what  folio weth. 
A  man  may  soon  deceive  himself,  and  think  in  his  own  fan- 
tasy that  he  by  faith  knoweth  God,  loveth  him,  feareth  him, 
belongeth  to  him,  when  in  very  deed  he  doth  nothing  less. 
For  the  trial  of  all  these  things  is  a  very  godly  and  Christian 
life.  He  that  feeleth  his  heart  set  to  seek  God's  honour,  and 
studieth  to  know  the  will  and  commandments  of  God,  and  to 
frame  himself  thereunto,  and  leadeth  not  his  life  after  the  desire 
of  his  own  flesh,  to  serve  the  devil  by  sin,  but  setteth  his 
mind  to  serve  God  for  God's  own  sake,  and  for  His  sake  also  to 
love  all  his  neighbours,  whether  they  be  friends  or  adversaries, 
doing  good  to  every  man,  as  opportunity  serveth,  and  willingly 
hurting  no  man ;  such  a  man  may  well  rejoice  in  God,  per- 
ceiving by  the  trade  of  his  life  that  he  unfeignedly  hath  the 
right  knowledge  of  God,  a  lively  faith,  a  steadfast  hope,  a 
true  and  unfeigned  love  and  fear  of  God.  But  he  that  casteth 
away  the  yoke  of  God's  commandments  from  his  neck  ;  and 
giveth  himself  to  live  without  true  repentance,  after  his  own 
sensual  mind  and  pleasure,  not  regarding  to  know  God's  word, 
and  much  less  to  live  according  thereunto  ;  such  a  man  clearly 
deceiveth  himself,  and  seeth  not  his  own  heart,  if  he  thinketh 
that  he  either  knoweth  God,  loveth  him,  feareth  him,  or 
trusteth  in  him. 

1  John  xiv.  23-25.  2  Ecclus.  i.  21.  3  Ecclus.  xv.  1. 


58  THE  THIRD  PART  OF  THE  SERMON 

Some  peradventure  fancy  in  themselves  that  they  belong 
to  God,  although  they  live  in  sin ;  and  so  thev  come  to  the 
Church,  and  shew  themselves  as  God's  dear  children.  But 
St.  John  saith  plainly,  If  we  say  that  we  have  any  company 
with  God,  and  walk  in  darkness,  we  do  lie.1 

Others  do  vainly  think  that  they  know  and  love  God, 
although  they  pass  not  of  his  commandments.  But  St.  John 
saith  clearly,  He  that  saith,  I  know  God,  and  keepeth  not  his 
commandments,  is  a  liar.a 

Some  falsely  persuade  themselves,  that  they  love  God, 
when  they  hate  their  neighbours.  But  St.  John  saith  mani- 
festly, If  any  man  say,  I  love  God,  and  yet  hateth  his  brother, 
he  is  a  liar.3  He  that  saith  that  he  is  in  the  light,  and  hateth 
his  brother,  he  is  still  in  darkness.  He  that  loveth  his  brother 
dwelleth  in  the  light ;  but  he  that  hateth  his  brother  is  in 
darkness,  and  walketh  in  darkness,  and  knoweth  not  whither 
he  goeth :  for  darkness  hath  blinded  his  eyes.*  And  more- 
over he  saith,  Hereby  we  manifestly  know  the  children 
of  God  from  the  children  of  the  devil :  He  that  doth  not 
righteously  is  not  the  child  of  God,  nor  he  that  hateth  his 
brother.5 

Deceive  not  yourselves,  therefore,  thinking  that  you  have 
faith  in  God,  or  that  you  love  God,  or  do  trust  in  him,  or  do 
fear  him,  when  you  live  in  sin :  for  then  your  ungodly  and 
sinful  life  declareth  the  contrary,  whatsoever  you  say  or  think. 
It  pertaineth  to  a  Christian  man  to  have  this  true  Christian 
faith ;  and  to  try  himself  whether  he  hath  it  or  no ;  and  to 
know  what  belongeth  to  it,  and  how  it  doth  work  in  him.  It 
is  not  the  world  that  we  can  trust  to ;  the  world,  and  all  that 
is  therein,  is  but  vanity.  It  is  God  that  must  be  our  defence 
and  protection  against  all  temptation  of  wickedness  and  sin, 
errors,  superstition,  idolatry,  and  all  evil.  If  all  the  world 
were  on  our  side,  and  God  against  us,  what  could  the  world 
avail  us  ?  Therefore  let  us  set  our  whole  faith  and  trust  in 
God,  and  neither  the  world,  the  devil,  nor  all  the  power  of 
them,  shall  prevail  against  us.  Let  us  therefore,  good  Chris- 
tian people,  try  and  examine  our  faith,  Avhat  it  is  ;  let  us  not 
natter  ourselves,  but  look  upon  our  works,  and  so  judge  of 
our  faith  what  it  is.  Christ  himself  speaketh  of  this  matter, 
and  saith,  The  tree  is  known  by  the  fruit.6  Therefore  let  us 
do  good  works,  and  thereby  declare  our  faith  to  be  the  lively 

1  1  John  i.  6.-  2i  j0hn  ii.  4.  3  1  John  iv.  20. 

*  1  John  ii.  9-12  M  jonn  Hi.  io.  «  Luke  vi.  44. 


OF  FAITH.  59 

Christian  faith.  Let  us,  by  such  virtues  as  ought  to  spring 
out  of  faith,  show  our  election  to  be  sure  and  stable  ;  as  St. 
Peter  teacheth,  Endeavour  yourselves  to  make  your  calling 
and  election  certain  by  good  works.1  And  also  he  saith, 
Minister  or  declare  in  your  faith  virtue,  in  virtue  knowledge, 
in  knowledge  temperance,  in  temperance  patience,  in  patience 
godliness,  in  godliness  brotherly  charity,  in  brotherly  charity 
love.3  So  shall  we  show  indeed  that  we  have  the  very  lively 
Christian  faith ;  and  may  so  both  certify  our  conscience  the 
better  that  we  be  in  the  right  faith,  and  also  by  these  means 
confirm  other  men.  If  these  fruits  do  not  follow,  we  do  but 
mock  with  God,  deceive  ourselves,  and  also  other  men.  Well 
may  we  bear  the  name  of  Christian  men,  but  we  do  lack  the 
true  faith  diat  doth  belong  thereunto :  for  true  faith  doth  ever 
bring  forth  good  works ;  as  St.  James  saith,  Show  me  thy 
faith  by  thy  deeds.3  Thy  deeds  and  works  must  be  an  open 
testimonial  of  thy  faith :  otherwise  thy  faith,  being  without 
good  works,  is  but  the  Devil's  faith,  the  faith  of  the  wicked, 
a  fantasy  of  faith,  and  not  a  true  Christian  faith.  And  like 
as  the  devils  and  evil  people  be  nothing  the  better  for  their 
counterfeit  faith,  but  it  is  unto  them  the  more  cause  of  damna- 
tion ;  so  they  that  be  christened,  and  have  received  knowledge 
of  God  and  of  Christ's  merits ;  and  yet  of  a  set  purpose  do 
live  idly,  without  good  works  ;  thinking  the  name  of  a  naked 
faith  to  be  either  sufficient  for  them,  or  else,  setting  their 
minds  upon  vain  pleasures  of  this  world,  do  live  in  sin  with- 
out repentance,  not  uttering  the  fruits  that  do  belong  to  such 
an  high  profession  ;  upon  such  presumptuous  persons  and 
wilful  sinners  must  needs  remain  the  great  vengeance  of  God, 
and  eternal  punishment  in  hell,  prepared  for  the  unjust  and 
wicked  livers. 

Therefore  as  you  profess  the  name  of  Christ,  good  Chris- 
tian people,  let  no  such  fantasy  and  imagination  of  faith  at 
any  time  beguile  you ;  but  be  sure  of  your  faith ;  try  it  by 
your  living  ;  look  upon  the  fruits  that  come  of  it ;  mark  the 
increase  of  love  and  charity  by  it  towards  God  and  your 
neighbour ;  and  so  shall  you  perceive  it  to  be  a  true  lively 
faith.  If  you  feel  and  perceive  such  a  faith  in  you,  rejoice 
in  it ;  and  be  diligent  to  maintain  it  and  keep  it  still  in  you  ; 
let  it  be  daily  increasing,  and  more  and  more  be  well  working ; 
and  so  shall  you  be  sure  that  you  shall  please  God  by  this 
faith ;  and  at  the  length,  as   other  faithful  men  have  done 

«  2  Peter  i.  10.  2  2  Peter  i.  5,  6,  7.  3  James  ii.  18. 


60  THE  THIRD  PART  OF  THE  SERMON  OF  FAITH. 

before,  so  shall  you,  when  his  will  is,  come  to  him,  and 
receive  the  end  and  final  reward  of  your  faith,  as  St. 
Peter  nameth  it,  the  salvation  of  your  souls.1  The  which 
God  grant  us,  that  hath  promised  the  same  unto  his  faith- 
ful ;  to  whom  be  all  honour  and  glory,  world  without  end. 
Amen. 

i  1  Peter  i.  9. 


A  SERMON 


GOOD    WORKS   ANNEXED    UNTO    FAITH. 

In  the  last  Sermon  was  declared  unto  you,  what  tne  lively 
and  true  faith  of  the  Christian  man  is :  that  it  causeth  not  a 
man  to  be  idle,  but  to  be  occupied  in  bringing  forth  good 
works,  as  occasion  serveth. 

Now,  by  God's  grace,  shall  be  declared  the  second  thing 
that  before  was  noted  of  faith,  That  without  it  can  no  good 
work  be  done,  acceptable  and  pleasant  unto  God.  For  as  a 
branch  cannot  bear  fruit  of  itself,  saith  our  Saviour  Christ, 
except  it  abide  in  the  vine ;  so  cannot  you,  except  you  abide 
in  me.  I  am  the  vine,  and  you  are  the  branches :  he  that 
abideth  in  me,  and  I  in  him,  he  bringeth  forth  much  fruit : 
for  without  me  you  can  do  nothing.1  And  St.  Paul  proveth, 
that  Enoch  had  faith,  because  he  pleased  God ;  For  without 
faith,  saith  he,  it  is  not  possible  to  please  God.3  And  again, 
to  the  Romans,  he  saith,  Whatsoever  work  is  done  without 
faith,  it  is  sin.3  Faith  giveth  life  to  the  soul ;  and  they  be 
as  much  dead  to  God  that  lack  faith,  as  they  be  to  the  world 
whose  bodies  lack  souls.  Without  faith,  all  that  is  done  of 
us  is  but  dead  before  God,  although  the  work  seem  never  so 
gay  and  glorious  before  man.  Even  as  the  picture  graven  or 
painted  is  but  a  dead  representation  of  the  thing  itself,  and  is 
without  life,  or  any  manner  of  moving :  so  be  the  works  of 
all  unfaithful  persons  before  God.  They  do  appear  to  be 
lively  works,  and  indeed  they  be  but  dead,  not  availing  to 
the  everlasting  life :  they  be  but  shadows  and  shows  of  lively 
and  good  things,  and  not  good  and  lively  things  indeed.  For 
true  faith  doth  give  life  to  the  works ;  and  out  of  such  faith 
come  good  works,  that  be  very  good  works  indeed ;  and 
without  faith  no  work  is  good  before  God,  as  saith  St.  Augus- 
tine.    We  must  set  no  good  works  before  faith,  nor  think 

1  John  xv.  4,  5.  2  Heb.  xi.  5,  6.  >  Rom.  xiv.  23. 

6  (61) 


62  A  SERMON  OF  GOOD  WORKS. 

that  before  faith  a  man  may  do  any  good  work :  for  such 
works,  although  they  seem  unto  men  to  be  praiseworthy,  yet 
indeed  they  be  but  vain,  and  not  allowed  before  God.  They 
be  as  the  course  of  an  horse  that  runneth  out  of  the  way, 
which  taketh  great  labour,  but  to  no  purpose.  Let  no  man, 
therefore,  saith  he,  reckon  upon  his  good  works  before  his 
faith ;  whereas  faith  was  not,  good  works  were  not.  The 
intent,  saith  he,  maketh  the  good  works  ;  but  faith  must  guide 
and  order  the  intent  of  man.  And  Christ  saith,  If  thine  eye 
be  naught,  thy  whole  body  is  full  of  darkness.1  The  eye 
doth  signify  the  intent,  saith  St.  Augustine,  wherewith  a  man 
doth  a  thing.  So  that  he  which  doth  not  his  good  works 
with  a  godly  intent,  and  a  true  faith  that  worketh  by  love, 
the  whole  body  beside,  that  is  to  say,  all  the  whole  number 
of  his  works,  is  dark,  and  there  is  no  light  in  them.  For 
good  deeds  be  not  measured  by  the  facts  themselves,  and  so 
discerned  from  vices ;  but  by  the  ends  and  intents,  for  the 
which  they  be  done.  If  a  heathen  man  clothe  the  naked, 
feed  the  hungry,  and  do  such  other  like  works ;  yet,  because 
he  doth  them  not  in  faith  for  the  honour  and  love  of  God, 
they  be  but  dead,  vain,  and  fruitless  works  to  him.  Faith  is 
it  that  doth  commend  the  work  to  God  :  for,  as  St.  Augustine 
saith,  Whether  thou  wilt  or  no,  that  work,  that  cometh  not 
of  faith,  is  naught :  where  the  faith  of  Christ  is  not  the  foun- 
dation, there  is  no  good  work,  what  building  soever  we  make. 
There  is  one  work,  in  the  which  be  all  good  works,  that  is 
faith  which  worketh  by  charity :  if  thou  have  it,  thou  hast 
the  ground  of  all  good  works ;  for  the  virtues  of  strength, 
wisdom,  temperance,  and  justice,  be  all  referred  unto  this 
same  faith.  Without  this  faith  we  have  not  them,  but  only 
the  names  and  shadows  of  them  :  as  St.  Augustine  saith  ;  All 
the  life  of  them  that  lack  the  true  faith  is  sin ;  and  nothing  is 
good  without  him  that  is  the  Author  of  goodness  :  where 
he  is  not,  there  is  but  feigned  virtue,  although  it  be  in  the 
best  works.  And  St.  Augustine,  declaring  this  verse  of  the 
Psalm,  The  turtle  hath  found  a  nest  where  she  may  keep  her 
young  birds,2  saith  that  Jews,  Heretics,  and  Pagans  do  good 
works ;  they  clothe  the  naked,  feed  the  poor,  and  do  other 
works  of  mercy :  but  because  they  be  not  done  in  the  true 
faith,  therefore  the  birds  be  lost.  But  if  they  remain  in 
faith,  then  faith  is  the  nest  and  safeguards  of  their  birds  ;  that 


1  Matt.  vi.  23.  2  P3.  lxxxiv.  3. 


A  SERMON  OF  GOOD  WORKS.  63 

is  to  say,  safeguard  of  their  good  works,  that  the  reward  of 
them  be  not  utterly  lost. 

And  this  matter,  which  St.  Augustine  at  large  in  many 
books  disputeth,  St.  Ambrose  concludeth  in  feAv  words,  say- 
ing ;  He  that  by  nature  would  withstand  vice,  either  by  natu- 
ral will  or  reason,  he  doth  in  vain  garnish  the  time  of  this  life, 
and  attaineth  not  the  very  true  virtues :  for  without  the  wor- 
shipping of  the  true  God,  that  which  seemeth  to  be  virtue  is 
vice. 

And  yet  most  plainly  to  this  purpose  writeth  St.  John 
Chrysostom,  in  this  wise ;  You  shall  find  many  which  have 
not  the  true  faith,  and  be  not  of  the  flock  of  Christ,  and  yet, 
as  it  appeareth,  they  flourish  in  good  works  of  mercy :  you 
shall  find  them  full  of  pity,  compassion,  and  given  to  justice  ; 
and  yet,  for  all  that,  they  have  no  fruit  of  their  works,  because 
the  chief  work  lacketh.  For  when  the  Jews  asked  of  Christ, 
what  they  should  do  to  work  good  works,  he  answered, 
This  is  the  work  of  God,  to  believe  in  him  whom  he  sent  :* 
so  that  he  called  faith  the  work  of  God.  And  as  soon  as  a 
man  hath  faith,  anon  he  shall  flourish  in  good  works :  for 
faith  of  itself  is  full  of  good  works  ;  and  nothing  is  good  with- 
out faith.  And  for  a  similitude  he  saith,  that  they  which 
glister  and  shine  in  good  works,  without  faith  in  God,  be  like 
dead  men,  which  have  goodly  and  precious  tombs,  and  yet  it 
availeth  them  nothing.  Faith  may  not  be  naked  without  good 
works ;  for  then  it  is  no  true  faith  :  and  when  it  is  adjoined 
to  works,  yet  it  is  above  the  works.  For  as  men,  that  be 
very  men  indeed,  first  have  life,  and  after  be  nourished ;  so 
must  our  faith  in  Christ  go  before,  and  after  be  nourished 
with  good  works.  And  life  may  be  without  nourishment,  but 
nourishment  cannot  be  without  life.  A  man  must  needs  be 
nourished  by  good  works  ;  but  first  he  must  have  faith.  He 
that  doth  good  deeds,  yet  without  faith,  he  hath  no  life.  I  can 
show  a  man  that  by  faith  without  works  lived,  and  came  to 
heaven :  but  without  faith  never  man  had  life.  The  thief, 
that  was  hanged  when  Christ  suffered,  did  believe  only,  and 
the  most  merciful  God  justified  him.  And  because  no  man 
shall  say  again,  that  he  lacked  time  to  do  good  works,  for  else 
he  would  have  done  them ;  truth  it  is,  and  I  will  not  contend 
therein ;  but  this  I  will  surely  affirm,  that  faith  only  saved 
him.     If  he  had  lived,  and  not  regarded  faith  and  the  works 


1  John  vi.  29. 


64  A  SERMON  OF  GOOD  WORKS. 

thereof,  he  should  have  lost  his  salvation  again.  But  this  is 
the  effect  that  I  say,  that  faith  by  itself  saved  him ;  but  works 
by  themselves  never  justified  any  man.  Here  ye  have  heard 
the  mind  of  St.  Chrysostom ;  whereby  you  may  perceive, 
that  neither  faith  is  without  works — having  opportunity 
thereto — nor  works  can  avail  to  everlasting  life,  without  faith. 


A  SERMON 


CHRISTIAN  LOVE  AND  CHARITY. 

Of  all  things  that  be  good  to  be  taught  unto  Christian 
people,  there  is  nothing  more  necessary  to  be  spoken  of,  and 
daily  called  upon,  than  charity :  as  well  for  that  all  manner 
of  works  of  righteousness  be  contained  in  it ;  as  also  that  the 
decay  thereof  is  the  ruin  or  fall  of  the  world,  the  banishment, 
of  virtue,  and  the  cause  of  all  vice.  And  forsomuch  as  almost 
every  man  maketh  and  frameth  to  himself  charity  after  his 
own  appetite ;  and,  how  detestable  soever  his  life  be  both 
unto  God  and  man,  yet  he  persuadeth  himself  still  that  he 
hath  charity  :  therefore  you  shall  hear  now  a  true  and  plain 
description  or  setting  forth  of  charity,  not  of  men's  imagina- 
tion, but  of  the  very  words  and  example  of  our  Saviour  Jesus 
Christ.  In  which  description  or  setting  forth,  every  man,  as 
it  were  in  a  glass,  may  consider  himself,  and  see  plainly 
without  error,  whether  he  be  in  the  true  charity  or  not. 

Charity  is,  to  love  God  with  all  our  heart,  all  our  life,  and 
all  our  powers  and  strength.  With  all  our  heart ;  that  is  to 
say,  that  our  heart,  mind,  and  study  be  set  to  believe  his  word, 
to  trust  in  him,  and  to  love  him  above  all  other  things  that  we 
love  best  in  heaven  or  in  earth.  With  all  our  life  ;  that  is  to 
say,  that  our  chief  joy  and  delight  be  set  upon  him  and  his 
honour ;  and  our  whole  life  given  unto  the  service  of  him 
above  all  things,  with  him  to  live  and  die,  and  to  forsake  all 
other  things  rather  than  him  :  for  he  that  loveth  his  father  or 
mother,  son  or  daughter,  house  or  land,  more  than  me,  saith 
Christ,  is  not  worthy  to  have  me.1  With  all  our  powers ; 
that  is  to  say,  that  with  our  hands  and  feet,  with  our  eyes  and 
ears,  our  mouths  and  tongues,  and  with  all  other  parts  and 
powers  both  of  body  and  soul,  we  should  be  given  to  the 
keeping  and  fulfilling  of  his  commandments.     This  is  the  first 

i  Matt.  x.  37;  Mark  x.  29. 

6*  (65) 


66  THE  FIRST  PART  OF  THE 

and  principal  part  of  charity ;  but  it  is  not  the  whole :  for 
charity  is  also  to  love  every  man,  good  and  evil,  friend  and 
foe ;  and  whatsoever  cause  be  given  to  the  contrary,  yet 
nevertheless  to  bear  good  will  and  heart  unto  every  man :  to 
use  ourselves  well  unto  them,  as  well  in  words  and  counte- 
nance, as  in  all  our  outward  acts  and  deeds :  for  so  Christ 
himself  taught,  and  so  also  he  performed  in  deed.  Of  the  love 
of  God  he  taught  on  this  wise  unto  a  Doctor  of  the  law,  that 
asked  him  which  was  the  great  and  chief  commandment  in 
the  Law  :  Love  thy  Lord  God,  said  Christ,  with  all  thy  heart, 
with  all  thy  soul,  and  with  all  thy  mind.1  And  of  the  love 
that  we  ought  to  have  among  ourselves  each  to  other,  he 
teacheth  us  thus :  You  have  heard  it  taught  in  times  past, 
Thou  shalt  love  thy  friend,  and  hate  thy  foe :  but  I  tell  you, 
Love  your  enemies ;  speak  well  of  them  that  defame  and 
speak  evil  of  you ;  do  well  to  them  that  hate  you  ;  pray  for 
them  that  vex  and  persecute  you ;  that  you  may  be  the  chil- 
dren of  your  Father  that  is  in  heaven  :  for  he  maketh  his  sun 
to  rise  both  upon  the  evil  and  good,  and  sendeth  rain  to  the 
just  and  unjust.  For  if  you  love  them  that  love  you,  what 
reward  shall  you  have  ?  Do  not  the  Publicans  likewise  ? 
And  if  you  speak  well  only  of  them  that  be  your  brethren 
and  dearly  beloved  friends,  what  great  matter  is  that  ?  Do 
not  the  heathen  the  same  also  ?2  These  be  the  very  words 
of  our  Saviour  Christ  himself,  touching  the  love  of  our  neigh- 
bour. And  forasmuch  as  the  Pharisees,  with  their  most  pesti- 
lent traditions  and  false  interpretations,  and  glosses,  had  cor- 
rupted and  almost  clearly  stopped  up  this  pure  well  of  God's 
lively  word ;  teaching  that  this  love  and  charity  pertained 
only  to  a  man's  friends,  and  that  it  was  sufficient  for  a  man 
to  love  them  which  do  love  him,  and  to  hate  his  foes :  there- 
fore Christ  opened  this  well  again ;  purged  it  and  scoured  it 
by  giving  unto  his  godly  law  of  charity  a  true  and  clear  in- 
terpretation, which  is  this ;  that  we  ought  to  love  every  man, 
both  Mend  and  foe  :  adding  thereto  what  commodity  we  shall 
have  thereby,  and  what  incommodity  by  doing  the  contrary. 
What  thing  can  we  wish  so  good  for  us,  as  the  eternal  hea- 
venly Father  to  reckon  and  take  us  for  his  children  ?  And 
this  shall  we  be  sure  of,  saith  Christ,  if  we  love  every  man 
without  exception.  And  if  we  do  otherwise,  saith  he,  we  be 
no  better  than  the  Pharisees,  Publicans,  and  Heathen :  and 
shall  have  our  reward  with  them  ;  that  is,  to  be  shut  out  from 

1  Matt.  xxii.  37.  2  Matt.  v.  43-48. 


SERMON  OF  CIIARITY.  67 

the  number  of  God's  chosen  children,  and  from  his  everlast- 
ing inheritance  in  heaven. 

Thus  of  true  charity  Christ  taught,  that  every  man  is  bound 
to  love  God  above  all  things ;  and  to  love  every  man,  friend 
and  foe.  And  thus  likewise  he  did  use  himself,  exhorting  his 
adversaries,  rebuking  the  faults  of  his  adversaries ;  and  when 
he  could  not  amend  them,  yet  he  prayed  for  them.  First,  he 
loved  God  his  Father  above  all  things ;  so  much,  that  he 
sought  not  his  own  glory  and  will,  but  the  glory  and  will  of 
his  Father.  I  seek  not,  said  he,  mine  own  will,  but  the  will 
of  him  that  sent  me.1  Nor  refused  he  to  die,  to  satisfy  his 
F  ther's  will ;  saying,  If  it  may  be,  let  this  cup  of  death  pass 
from  me  ;  if  not,  thy  will  be  done,  and  not  mine.3  He  loved 
not  only  his  friends ;  but  also  his  enemies ;  which  in  their 
hearts  bore  exceeding  great  hatred  against  him,  and  with  their 
tongues  spake  all  evil  of  him,  and  in  their  acts  and  deeds  pur- 
sued him  with  all  their  might  and  power,  even  unto  death : 
yet  all  this  notwithstanding,  he  withdrew  not  his  favour  from 
them  ;  but  still  loved  them,  preached  unto  them  of  love,  re- 
buked their  false  doctrine,  their  wicked  living,  and  did  good 
unto  them,  patiently  taking  whatsoever  they  spake  or  did 
against  him.  AVhen  they  gave  him  evil  words,  he  gave  none 
evil  again;  when  they  did  strike  him,  he  did  not  smite  again; 
and  when  he  suffered  death,  he  did  not  slay  them,  nor  threaten 
them,  but  prayed  for  them,  and  did  put  all  things  to  his  Fa- 
ther's will.  And  as  a  sheep  that  is  led  unto  the  shambles  to 
be  slain,  and  as  a  lamb  that  is  shorn  of  his  fleece,  maketh  no 
noise  nor  resistance ;  even  so  went  he  to  his  death  without 
any  repugnance,  or  opening  of  his  mouth  to  say  any  evil.3 

Thus  have  I  set  forth  unto  you  what  charity  is,  as  well  by 
the  doctrine  as  by  the  example  of  Christ  himself:  whereby 
also  every  man  may  without  error  know  himself,  what  state 
and  condition  he  standeth  in ;  whether  he  be  in  charity,  and 
so  the  child  of  the  Father  in  heaven,  or  not.  For,  although 
almost  every  man  persuadeth  himself  to  be  in  charity,  yet  let 
him  examine  none  other  man  but  his  own  heart,  his  life  and 
conversation ;  and  he  shall  not  be  deceived,  but  truly  discern 
and  judge  whether  he  be  in  perfect  charity  or  not.  For  he 
that  followeth  not  his  own  appetite  and  will,  but  giveth  him- 
self earnestly  to  God  to  do  all  his  will  and  commandments,  he 
may  be  sure  that  he  loveth  God  above  all  things :  and  else, 
surely  he  loveth  him  not,  whatsoever  he  pretend  ;  as  Christ 

1  Johii  v.  30.         2  Matt.  xxvi.  39.         3  Isa.  liii.  7 ;  Acts  viii.  32v 


OS  THE  SECOND  PART  OF  THE 

said,  If  ye  love  me,  keep  my  commandments.1  For  he  that 
knoweth  my  commandments,  and  kecpeth  them,  he  it  is,  saith 
Christ,  that  loveth  me.2  And  again  he  saith,  He  that  loveth 
me,  will  keep  my  word :  and  my  Father  will  love  him  ;  and 
we  will  both  come  to  him,  and  dwell  with  him  :  and  he  that 
loveth  me  not,  will  not  keep  my  words.3  And  likewise,  he 
that  beareth  a  good  heart  and  mind,  and  nseth  well  his  tongue 
and  deeds  unto  every  man,  friend  and  foe,  he  may  know 
thereby  that  he  hath  charity.  And  then  he  is  sure  also  that 
Almighty  God  taketh  him  for  his  dearly  beloved  son ;  as  St. 
John  saith,  Hereby  manifestly  are  known  the  children  of  God 
from  the  children  of  the  devil ;  for  whosoever  doth  not  love 
his  brother,  belongeth  not  unto  God.* 


THE  SECOND  PART  OF  THE  SERMON  OF  CHARITY. 

You  have  heard  a  plain  and  fruitful  setting  forth  of  charity, 
and  how  profitable  and  necessary  a  thing  charity  is ;  how 
charity  stretcheth  itself  both  to  God  and  man,  friend  and  foe, 
and  that  by  the  doctrine  and  example  of  Christ;  and  also 
who  may  certify  himself  whether  he  be  hi  perfect  charity  or 
not.  Now,  as  concerning  the  same  matter  it  followeth.  The 
perverse  nature  of  man,  corrupt  with  sin,  and  destitute  of 
God's  word  and  grace,  thinketh  it  against  all  reason,  that  a 
man  should  love  his  enemy;  and  hath  many  persuasions 
which  bring  him  to  the  contrary.  Against  all  which  reasons, 
we  ought  as  well  to  set  the  teaching  as  the  living  of  our  Sa- 
viour Christ ;  who  loving  us,  when  we  were  his  enemies, 
doth  teach  us  to  love  our  enemies.  He  did  patiently  take  for 
us  many  reproaches  ;  suffered  beating  and  most  cruel  death  : 
Therefore  we  be  no  members  of  him,  if  we  will  not  follow 
him.  Christ,  saith  St.  Peter,  suffered  for  us,  leaving  us  an 
example  that  we  should  follow  him.5 

Furthermore,  we  must  consider,  that  to  love  our  friends,  is 
no  more  but  that  which  thieves,  adulterers,  homicides,  and  all 
wicked  persons  do  :  insomuch  that  Jews,  Turks,  Infidels,  and 
all  brute  beasts,  do  love  them  that  be  their  friends ;  of  whom 


1  John  xiv.  15.  2  John  xiv.  21.  3  John  xiv.  23,  24. 

«  1  John  hi.  10.  6  1  Pet.  ii.  21. 


SERMON  OF  CHAIUTV.  69 

they  have  their  living,  or  any  other  benefits.  But  to  love 
enemies,  is  the  proper  condition  only  of  them  that  be  the 
children  of  God,  the  disciples  and  followers  of  Christ.  Not- 
withstanding, man's  froward  and  corrupt  nature  weigheth  over 
deeply  many  times  the  offence  and  displeasure  done  unto  him 
by  enemies  ;  and  thinketh  it  a  burden  intolerable,  to  be  bound 
to  love  them  that  hate  him.  But  the  burden  should  be  easy 
enough,  if,  on  the  other  side,  every  man  would  consider,  what 
displeasure  he  hath  done  to  his  enemy  again,  and  what  plea- 
sure he  hath  received  of  his  enemy.  And  if  Ave  find  no  equal 
or  even  recompence,  neither  in  receiving  pleasures  of.  our 
enemy,  nor  in  requiting  displeasures  unto  him  again ;  then 
let  us  ponder  the  displeasures  which  we  have  done  against 
Almighty  God ;  how  often  and  how  grievously  we  have 
offended  him :  whereof  if  we  will  have  of  God  forgiveness, 
there  is  none  other  remedy  but  to  forgive  the  offences  done 
unto  us ;  which  be  very  small  in  comparison  of  our  offences 
done  against  God.  And  if  we  consider  that  he  which  hath 
offended  us  deserveth  not  to  be  forgiven  of  us ;  let  us  con- 
sider again,  that  we  much  less  deserve  to  be  forgiven  of  God. 
And  although  our  enemy  deserve  not  to  be  forgiven  for  his 
own  sake,  yet  we  ought  to  forgive  him  for  God's  love ;  con- 
sidering how  great  and  many  benefits  we  have  received  of  him 
without  our  deserts  ;  and  that  Christ  hath  deserved  of  us,  that 
for  his  sake  we  should  forgive  them  their  trespasses  com- 
mitted against  us. 

But  here  may  rise  a  necessary  question  to  be  dissolved.  If 
charity  require  to  think,  speak,  and  do  well  unto  every  man, 
both  good  and  evil ;  how  can  Magistrates  execute  justice 
upon  malefactors  or  evil-doers  with  charity  ?  How  can  they 
cast  evil  men  in  prison,  take  away  their  goods,  and  some- 
times their  lives,  according  to  laws,  if  charity  will  not  suffer 
them  so  to  do  ? 

Hereunto  is  a  plain  and  a  brief  answer ;  That  plagues  and 
punishments  be  not  evil  of  themselves,  if  they  be  well  taken 
of  the  harmless :  and  to  an  evil  man  they  are  both  good  and 
necessary ;  and  may  be  executed  according  to  charity,  and 
with  charity  should  be  executed.  For  declaration  whereof, 
you  shall  understand  that  charity  hath  two  offices,  the  one 
contrary  to  the  other,  and  yet  both  necessary  to  be  used 
upon  men  of  contrary  sort  and  disposition.  The  one  office 
of  charity  is,  to  cherish  good  and  harmless  men ;  not  to  op- 
press them  with  false  accusations ;  but  to  encourage  them 
with  rewards  to  do  well,  and  to  continue  in  well  doing ;  de- 


70  THE  SECOND  PART  OF  THE 

fending-  them  with  the  sword  from  their  adversaries.  And  the 
office  of  bishops  and  pastors  is,  to  praise  good  men  for  well 
doing,  that  they  may  continue  therein ;  and  to  rebuke  and 
correct  by  the  word  of  God  the  offences  and  crimes  of  all 
evil-disposed  persons.  For  the  other  office  of  charity  is,  to 
rebuke,  correct,  and  punish  vice,  without  regard  of  persons ; 
and  is  to  be  used  against  them  only  that  be  evil  men,  and 
malefactors  or  evil-doers.  And  that  it  is  as  well  the  office  of 
charity  to  rebuke,  punish,  and  correct  them  that  be  evil,  as  it 
is  to  cherish  and  reward  them  that  be  good  and  harmless, 
St.  Paul  declareth,  writing  to  the  Romans ;  saying,  That  the 
high  powers  are  ordained  of  God,  not  to  be  dreadful  to  them 
that  do  well  but  unto  malefactors ;  to  draw  the  sword  to  take 
vengeance  of  him  that  committeth  the  sin.1  And  St.  Paul 
biddeth  Timothy  stoutly  and  earnestly  to  rebuke  sin  by  the 
word  of  God.2  So  that  both  offices  should  be  diligently  exe- 
cuted, to  fight  against  the  kingdom  of  the  devil ;  the  Preacher 
with  the  word,  and  the  Governor  with  the  sword :  else  they 
neither  love  God  nor  them  whom  they  govern ;  if,  for  lack 
of  correction  they  wilfully  suffer  God  to  be  offended,  and 
them  whom  they  govern  to  perish.  For  as  every  loving 
father  correcteth  his  natural  son  when  he  doth  amiss,  or  else 
he  loveth  him  not ;  so  all  Governors  of  realms,  countries, 
towns,  and  houses,  should  lovingly  correct  them  which  be 
offenders  under  their  governance,  and  cherish  them  which 
live  innocently,  if  they  have  any  respect  either  unto  God  and 
their  office,  or  love  unto  them  of  whom  they  have  governance. 
And  such  rebukes  and  punishments  of  them  that  offend  must 
be  done  in  due  time ;  lest  by  delay  the  offenders  fall  head- 
long into  all  manner  of  mischief;  and  not  only  be  evil  them- 
selves, but  also  do  hurt  unto  many  men,  drawing  others,  by 
their  evil  example,  to  sin  and  outrage  after  them :  as  one 
thief  may  both  rob  many  men,  and  also  make  many  thieves ; 
and  one  seditious  person  may  allure  many,  and  annoy  a  whole 
town  or  country.  And  such  evil  persons  that  be  so  great 
offenders  of  God  and  the  commonweal,  charity  requireth  to 
be  cut  off  from  the  body  of  the  commonweal,  lest  they  cor- 
rupt other  good  and  honest  persons  ;  like  as  a  good  Surgeon 
cutteth  away  a  rotten  and  festered  member,  for  love  he  hath 
to  the  whole  body,  lest  it  infect  other  members  adjoining 
unto  it. 

Thus  it  is  declared  unto  you,  what  true  charity  or  Chris- 

«  Kom.  xiii.  1-4.  -  1  Tim.  v.  20 


SERMON  OF  CHARITY.  71 

tian  love  is,  so  plainly  that  no  man  need  to  be  deceived : 
which  love  whosoever  keepeth,  not  only  toward  God,  whom 
he  is  bound  to  love  above  all  tilings,  but  also  toward  his 
neighbour,  as  well  friend  as  foe,  it  shall  surely  keep  him  from 
all  offence  of  God,  and  just  offence  of  man.  Therefore  bear 
well  away  this  one  short  lesson  ;  That  by  true  Christian 
charity,  God  ought  to  be  loved,  above  all  things ;  and  all 
men  ought  to  be  loved,  good  and  evil,  friend  and  foe ;  and  to 
all  such  we  ought,  as  we  may,  to  do  good ;  those  that  be 
good,  of  love  to  encourage  and  cherish,  because  they  be  good ; 
and  those  that  be  evil,  of  love  to  procure  and  seek  their  cor- 
rection and  due  punishment,  that  they  may  thereby  either  be 
brought  to  goodness,  or  at  the  least,  that  God  and  the  com- 
monwealth may  be  the  less  hurt  and  offended.  And  if  we 
thus  direct  our  life  by  Christian  love  and  charity,  then  Christ 
doth  promise  and  assure  us,  that  he  loveth  us  ;  that  we  be  the 
children  of  our  heavenly  Father ;  reconciled  to  his  favour ; 
very  members  of  Christ ;  and  that,  after  this  short  time  of 
this  present  and  mortal  life,  we  shall  have  with  him  everlast- 
ing life  in  his  everlasting  kingdom  of  heaven.  Therefore  to 
him,  with  the  Father,  and  the  Holy  Ghost,  be  all  honour  and 
glory,  now  and  for  ever.     Amen, 


AN  EXHORTATION 


THE    FEAR    OF    DEATH. 


It  is  not  to  be  marvelled  that  worldly  men  do  fear  to  die. 
For  death  depriveth  them  of  all  worldly  honours,  riches,  and 
possessions,  in  the  fruition  whereof  the  worldly  man  counteth 
himself  happy,  so  long  as  he  may  enjoy  them  at  his  own 
pleasure :  and  otherwise,  if  he  be  dispossessed  of  the  same 
without  hope  of  recovery,  then  he  can  no  otherwise  think  of 
himself,  but  that  he  is  unhappy ;  because  he  hath  lost  his 
worldly  joy  and  pleasure.  Alas,  thinketh  this  carnal  man, 
shall  I  now  depart  for  ever  from  all  my  honours,  all  my  trea- 
sure ;  from  my  country,  friends,  riches,  possessions,  and 
worldly  pleasures,  which  are  my  joy  and  heart's  delight? 
Alas,  that  ever  that  day  should  come,  when  all  these  I  must 
bid  farewell  at  once,  and  never  enjoy  any  of  them  after. 
Wherefore  it  is  not  without  great  cause  spoken  of  the  Wise 
Man,  O  death,  how  bitter  and  sour  is  the  remembrance  of 
thee  to  a  man  that  liveth  in  peace  and  prosperity  in  his  sub- 
stance ;  to  a  man  living  at  ease,  leading  his  life  after  his  own 
mind  without  trouble,  and  is  therewithal  well  pampered  and 
fed  I1  There  be  other  men,  whom  this  world  doth  not  so 
greatly  laugh  upon,  but  rather  vex  and  oppress  with  poverty, 
sickness,  or  some  other  adversity :  yet  they  do  fear  death, 
partly  because  the  flesh  abhorreth  naturally  its  own  sorrow- 
ful dissolution,  which  death  doth  threaten  to  them ;  and 
partly  by  reason  of  sicknesses  and  painful  diseases,  which 
be  most  strong  pangs  and  agonies  in  the  flesh,  and  use  com- 
monly to  come  to  sick  men  before  death,  or  at  the  least 
accompany  death,  whensoever  it  cometh. 

Although  these  two  causes  seem  great  and  weighty  to  a 
worldly  man,  whereupon  he  is  moved  to  fear  death  ;  yet  there 
is  another  cause  much  greater  than  any  of  these  afore  rehearsed, 

1  Ecclus.  xli.  1. 
(72) 


EXHORTATION  AGAINST  THE  FEAR  OF  DEATH.      73 

for  which  indeed  he  hath  just  cause  to  fear  death ;  and  that 
is,  the  state  and  condition  whereunto,  at  the  last  end,  death 
bringeth  all  them  that  have  their  hearts  fixed  upon  this  world, 
without  repentance  and  amendment.  This  state  and  condi- 
tion is  called  the  second  death ;  which  unto  all  such  shall 
ensue  after  this  bodily  death.  And  this  is  that  death  which 
indeed  ought  to  be  dreaded  and  feared :  for  it  is  an  everlast- 
ing loss,  without  remedy,  of  the  grace  and  favour  of  God, 
and  of  everlasting  joy,  pleasure,  and  felicity.  And  it  is  not 
only  the  loss  for  ever  of  all  these  eternal  pleasures ;  but  also 
it  is  the  condemnation  both  of  body  and  soul,  without  either 
appellation  or  hope  of  redemption,  unto  everlasting  pains  in 
hell.  Unto  this  state  death  sent  the  unmerciful  and  ungodly 
rich  man,  that  Luke  speaketh  of  in  his  Gospel  ;*  who  living  in 
all  wealth  and  pleasure  in  this  world,  and  cherishing  himself 
daily  with  dainty  fare  and  gorgeous  apparel,  despised  po©r 
Lazarus,  that  lay  pitiful  at  his  gate,  miserably  plagued  and 
full  of  sores,  and  also  grievously  pined  with  hunger.  Both 
these  two  were  arrested  by  death ;  which  sent  Lazarus,  the 
poor  miserable  man,  by  angels  anon  unto  Abraham's  bosom  ; 
a  place  of  rest,  pleasure,  and  consolation  :  but  the  unmerciful 
rich  man  descended  down  into  hell ;  and  being  in  torments,  he 
cried  for  comfort,  complaining  of  the  intolerable  pain  that  he 
suffered  in  that  flame  of  fire  :  but  it  was  too  late.  So  unto 
this  place  bodily  death  sendeth  all  them  that  in  this  world 
have  their  joy  and  felicity  ;  all  them  that  in  this  world  be 
unfaithful  unto  God,  and  uncharitable  unto  their  neighbours, 
so  dying  without  repentance  and  hope  of  God's  mercy. 
Wherefore  it  is  no  marvel,  that  the  worldly  man  feareth 
death :  for  he  hath  much  more  cause  so  to  do,  than  he  him- 
self doth  consider. 

Thus  we  see  three  causes  why  worldly  men  fear  death. 
One,  because  they  shall  lose  thereby  their  worldly  honours, 
riches,  possessions,  and  all  their  heart's  desires :  another 
because  of  the  painful  diseases  and  bitter  pangs,  which  com- 
monly men  suffer,  either  before  or  at  the  time  of  death :  but 
the  chief  cause  above  all  other,  is  the  dread  of  the  miserable 
state  of  eternal  damnation  both  of  body  and  soul,  which  they 
fear  shall  follow,  after  their  departing  from  the  worldly 
pleasures  of  this  present  life. 

For  these  causes  be  all  mortal  men,  which  be  given  to  the 
love  of  this  world,  both  in  fear  and  state  of  death  through  sin, 

1  Luke  xvi.  19-26. 
7 


74  THE  FIRST  PART  OF  THE  EXHORTATION 

as  the  holy  Apostle  saith,1  so  long  as  they  live  here  in  this 
world. 

But,  everlasting  thanks  be  to  Almighty  God  for  ever,  there 
is  never  a  one  of  all  these  causes,  no,  nor  yet  they  altogether, 
that  can  make  a  true  Christian  man  afraid  to  die — who  is  the 
very  member  of  Christ,  the  temple  of  the  Holy  Ghost,3  the 
son  of  God,  and  the  very  inheritor  of  the  everlasting  kingdom 
of  heaven — but  plainly  contrary,  he  conceiveth  great  and 
many  causes,  undoubtedly  grounded  upon  the  infallible  and 
everlasting  truth  of  the  Word  of  God,  which  move  him,  not 
only  to  put  away  the  fear  of  bodily  death,  but  also,  for  the 
manifold  benefits  and  singular  commodities,  which  ensue  unto 
every  faithful  person  by  reason  of  the  same,  to  wish,  desire, 
and  long  heartily  for  it.  For  death  shall  be  to  him  no  death 
at  all ;  but  a  very  deliverance  from  death,  from  all  pains, 
cares,  and  sorrows,  miseries,  and  wretchedness  of  this  world  ; 
and  the  very  entry  into  rest ;  and  a  beginning  of  everlasting 
joy;  a  tasting  of  heavenly  pleasures,  so  great,  that  neither 
tongue  is  able  to  express,  neither  eye  to  see,  nor  ear  to  hear 
them,  no,  nor  any  earthly  man's  heart  to  conceive  them.8  So 
exceeding  great  benefits  they  be,  which  God  our  heavenly 
Father,  by  his  mere  mercy,  and  for  the  love  of  his  Son  Jesus 
Christ,  hath  laid  up  in  store,  and  prepared  for  them  that  hum- 
bly submit  themselves  to  God's  will,  and  evermore  unfeign- 
edly  love  him  from  the  bottom  of  their  hearts.  And  we  ought 
to  believe,  that  death,  being  slain  by  Christ,  cannot  keep  any 
man  that  steadfastly  trusteth  in  Christ,  under  his  perpetual 
tyranny  and  subjection ;  but  that  he  shall  rise  from  death 
again  unto  glory  at  the  last  day,  appointed  by  Almighty  God, 
like  as  Christ  our  head  did  rise  again,  according  to  God's  ap- 
pointment, the  third  day.  For  St.  Augustine  saith,  The  Head 
going  before,  the  members  trust  to  follow  and  come  after. 
And  St.  Paul  saith,  If  Christ  be  risen  from  the  dead,  we  shall 
rise  also  from  the  same.4  And  to  comfort  all  Christian  per- 
sons herein,  Holy  Scripture  calleth  this  bodily  death  a'  sleep  ; 
wherein  man's  senses  be,  as  it  were,  taken  from  him  for  a 
season,  and  yet,  when  he  awaketh,  he  is  more  fresh  than  he 
was  when  he  went  to  bed.  So,  although  we  have  our  souls 
separated  from  our  bodies  for  a  season,  yet  at  the  general 
resurrection  we  shall  be  more  fresh,  beautiful,  and  perfect 
than  we  be  now.     For  now  we  be  mortal ;  then  shall  we  be 


»  Heb.  ii.  15.     2  1  Cor.  iii.  16.       3  1  Cor.  ii.  9.      *  1  Cor.  xv.  20. 


AGAINST  THE  FEAR  OF  DEATH.  75 

immortal :  now  infected  with  divers  infirmities ;  then  clearly- 
void  of  all  mortal  infirmities :  now  we  be  subject  to  all  car- 
nal desires ;  then  we  shall  be  all  spiritual,  desiring  nothing 
but  God's  glory,  and  things  eternal. 

Thus  is  this  bodily  death  a  door  or  entering  unto  life ;  and 
therefore  not  so  much  dreadful,  if  it  be  rightly  considered,  as 
it  is  comfortable  :  not  a  mischief,  but  a  remedy  for  all  mischief: 
no  enemy,  but  a  friend :  not  a  cruel  tyrant,  but  a  gentle  guide ; 
leading  us  not  to  mortality  but  to  immortality,  not  to  sorrow 
and  pain  but  to  joy  and  pleasure,  and  that  to  endure  for  ever; 
if  it  be  thankfully  taken  and  accepted  as  God's  messenger, 
and  patiently  borne  of  us  for  Christ's  love,  that  suffered  most 
painful  death  for  our  love,  to  redeem  us  from  death  eternal. 
According  hereunto  St.  Paul  saith,  Our  life  is  hid  with  Christ 
in  God ;  but  when  our  life  shall  appear,  then  shall  we  also 
appear  with  him  in  glory.1  Why  then  shall  we  fear  to  die, 
considering  the  manifold  and  comfortable  promises  ef  the 
Gospel,  and  of  Holy  Scriptures  ?  God  the  Father  hath  given 
us  everlasting  life,  saith  St.  John,  and  this  life  is  in  his  Son.3 
He  that  hath  the  Son  hath  life  ;  and  he  that  hath  not  the  Son 
hath  not  life.  And  this  I  write,  saith  St.  John,  to  you  that 
believe  in  the  name  of  the  Son  of  God,  that  you  may  know 
that  you  have  everlasting  life,  and  that  you  do  believe  upon 
the  name  of  the  Son  of  God.3  And  our  Saviour  Christ  saith, 
He  that  believeth  in  me  hath  life  everlasting,  and  I  will  raise 
him  from  death  to  life  at  the  last  day.4  St.  Paul  also  saith,  that 
Christ  is  ordained  and  made  of  God  our  righteousness,  our 
holiness  and  redemption,  to  the  intent  that  he  which  will  glory 
should  glory  in  the  Lord.5  St.  Paul  did  contemn  and  set 
little  by  all  other  things ;  esteeming  them  as  dung,  which 
before  he  had  in  very  great  price  ;  that  he  might  be  found  in 
Christ,  to  have  everlasting  life,  true  holiness,  righteousness, 
and  redemption.6  Finally,  St.  Paul  maketh  a  plain  argument 
in  this  wise  ;  If  our  heavenly  Father  would  not  spare  his  own 
natural  Son,  but  did  give  him  to  death  for  us  ;  how  can  it  be, 
that  with  him  he  should  not  give  us  all  things  V  Therefore 
if  we  have  Christ,  then  have  we,  with  him  and  by  him,  all 
good  things  whatsoever  we  can  in  our  hearts  wish  or  desire, 
as  victory  over  death,  sin,  and  hell ;  we  have  the  favour  of 
God,  peace  with  him,  holiness,  wisdom,  justice,  power,  life, 


1  Col.  iii.  3,  4.  2lJohnv.  11.  3  1  John  v.  12,  13. 

4  John  vi.  40.  6  1  Cor.  i.  30,  31.      6  Phil.  iii.  8,  9. 

7  Rom.  viii.  32. 


76  THE  SECOND  PART  OF  THE  EXHORTATION 

and  redemption ;  we  have  by  him  perpetual  health,  wealth, 
joy,  and  bliss  everlasting. 


THE  SECOND  PART  OF  THE  SERMON  AGAINST 
THE  FEAR  OF  DEATH. 

It  hath  been  heretofore  showed  you,  that  there  be  three 
causes,  wherefore  men  do  commonly  fear  death.  First,  the 
sorrowful  departing  from  worldly  goods  and  pleasures.  The 
second,  the  fear  of  the  pangs  and  pains  that  come  with  death. 
The  last  and  principal  cause  is,  the  horrible  fear  of  extreme 
misery,  and  perpetual  damnation  in  time  to  come.  And  yet 
none  of  these  three  causes  troubleth  good  men ;  because  they 
stay  themselves  by  true  faith,  perfect  charity,  and  sure  hope 
of  the  endless  joy  and  bliss  everlasting. 

All  those  therefore  have  great  cause  to  be  full  of  joy,  that 
be  joined  to  Christ  with  true  faith,  steadfast  hope,  and  perfect 
charity ;  and  not  to  fear  death,  nor  everlasting  damnation. 
For  death  cannot  deprive  them  of  Jesus  Christ;  nor  can  any 
sin  condemn  them  that  are  grafted  surely  in  him,  which  is 
their  only  joy,  treasure,  and  life.  Let  us  repent  of  our  sins, 
amend  our  lives,  trust  in  his  mercy,  and  satisfaction;  and 
death  can  neither  take  him  from  us,  nor  us  from  him.  For 
then,  as  St.  Paul  saith,  whether  we  live  or  die,  we  be  the 
Lord's  own.1  And  again  he  saith,  Christ  did  die,  and  rose 
again,  because  he  should  be  Lord  both  of  the  dead  and  quick.3 
Then,  if  we  be  the  Lord's  own  when  we  be  dead,  it  must 
needs  follow  that  such  temporal  death  not  only  cannot  harm 
us,  but  also  that  it  shall  be  much  to  our  profit,  and  join  us 
unto  God  more  perfectly.  And  thereof  the  Christian  heart 
may  surely  be  certified  by  the  infallible  or  undeceivable  truth 
of  Holy  Scripture.  It  is  God,  saith  St.  Paul,  which  hath 
prepared  us  unto  immortality :  and  the  same  is  he  which  hath 
given  us  an  earnest  of  the  Spirit.3  Therefore  let  us  be  always 
of  good  comfort;  for  we  know  that  so  long  as  we  be  in  the 
body,  we  be  as  it  were  far  from  God  in  a  strange  country, 
subject  to  many  perils,  walking  without  perfect  sight  and 

1  Rom.  xiv.  8.  2  Rom,  xiv.  9.  3  2  Cor.  v.  5. 


AGAINST  THE  FEAR  OF  DEATH.  77 

knowledge  of  Almighty  God,  only  seeing  him  by  faith  in 
Holy  Scriptures.  But  we  have  a  courage  and  desire  rather 
to  be  at  home  with  God  and  our  Saviour  Christ,  far  from  the 
body;  where  we  may  behold  his  Godhead,  as  he  is,  face  to 
face,  to  our  everlasting  comfort.  These  be  St.  Paul's  words 
in  effect:  whereby  we  may  perceive,  that  the  life  in  this  world 
is  resembled  and  likened  to  a  pilgrimage  in  a  strange  country, 
far  from  God ;  and  that  death,  delivering  us  from  our  bodies, 
doth  send  us  straight  home  into  our  own  country,  and  maketh 
us  to  dwell  presently  with  God  for  ever,  in  everlasting  rest 
and  quietness:  so  that  to  die  is  no  loss,  but  profit  and  winning 
to  all  true  Christian  people.  What  lost  the  thief,  that  hanged 
on  the  cross  with  Christ,  by  his  bodily  death?  Yea,  how 
much  did  he  gain  by  it !  Did  not  our  Saviour  say  unto  him, 
This  day  thou  shalt  be  with  me  in  Paradise  V-  And  Lazarus, 
that  pitiful  person,  that  lay  before  the  rich  man's  gate,  pained 
with  sores,  and  pined  with  hunger;  did  not  death  highly  pro- 
fit and  promote  him,  which  by  the  ministry  of  angels  sent  him 
unto  Abraham's  bosom,3  a  place  of  rest,  joy,  and  heavenly 
consolation  ?  Let  us  think  none  other,  good  Christian  people, 
but  Christ  hath  prepared,  and  made  ready  before,  the  same 
joy  and  felicity  for  us,  that  he  prepared  for  Lazarus  and  the 
thief.  Wherefore,  let  us  stick  unto  his  salvation  and  gracious 
redemption ;  and  believe  his  word,  serve  him  from  our  hearts, 
love  and  obey  him :  and  whatsoever  we  have  done  heretofore 
contrary  to  his  most  holy  will,  now  let  us  repent  in  time,  and 
hereafter  study  to  correct  our  life :  and  doubt  not,  but  we  shall 
find  him  as  merciful  unto  us,  as  he  was  either  to  Lazarus,  or 
to  the  thief:  whose  examples  are  written  in  Holy  Scripture 
for  the  comfort  of  them  that  be  sinners,  and  subject  to  sorrows, 
miseries,  and  calamities  in  this  world;  that  they  should  not 
despair  in  God's  mercy,  but  ever  trust  thereby  to  have  for- 
giveness of  their  sins,  and  life  everlasting,  as  Lazarus  and  the 
thief  had.  Thus  I  trust  every  Christian  man  perceiveth  by 
the  infallible  or  undeceivable  word  of  God,  that  bodily  death 
cannot  harm  nor  hinder  them  that  truly  believe  in  Christ;  but 
contrariwise  shall  profit  and  promote  the  Christian  souls, 
which  being  truly  penitent  for  their  offences,  depart  hence  in 
perfect  charity,  and  in  sure  trust  that  God  is  merciful  to  them, 
forgiving  their  sins,  for  the  merits  of  Jesus  Christ  his  only 
natural  Son. 

The  second  cause  why  some  do  fear  death,  is  sore  sickness 

1  Luke  xxiii.  43.  2  Luke  xvi.  22. 


78  THE  SECOND  PART  OF  THE  EXHORTATION 

and  grievous  pains,  which  partly  come  before  death,  and 
partly  accompany  or  come  with  death,  whensoever  it  cometh. 
This  fear  is  the  fear  of  the  frail  flesh,  and  a  natural  passion 
belonging  unto  the  nature  of  a  mortal  man.  But  true  faith  in 
God's  promises,  and  regard  of  the  pains  and  pangs  which 
Christ  upon  the  crpss  suffered  for  us  miserable  sinners,  with 
consideration  of  the  joy  and  everlasting  life  to  come  in  hea- 
ven, will  mitigate  those  pains,  and  moderate  this  fear,  that  it 
shall  never  be  able  to  overthrow  the  hearty  desire  and  glad- 
ness, that  the  Christian  soul  hath  to  be  separated  from  this 
corrupt  body,  that  it  may  come  to  the  gracious  presence  of  our 
Saviour  Jesus  Christ.  If  we  believe  steadfastly  the  Word  of 
God,  we  shall  perceive  that  such  bodily  sickness,  pangs  of  death, 
or  whatsoever  dolorous  pangs  we  suffer  either  before  or  with 
death,  be  nothing  else  in  Christian  men  but  the  rod  of  our  hea- 
venly and  loving  Father ;  wherewith  he  mercifully  correcteth 
us,  either  to  try  and  declare  the  faith  of  his  patient  children  that 
they  may  be  found  laudable,  glorious,  and  honourable  in  his 
sight,  when  Jesus  Christ  shall  be  openly  shewed  to  be  the 
Judge  of  all  the  world,  or  else  to  chastise  and  amend  in  them 
whatsoever  offendeth  his  fatherly  and  gracious  goodness,  lest 
they  should  perish  everlastingly.  And  this  his  correcting  rod 
is  common  to  all  them  that  be  truly  his.  Therefore  let  us 
cast  away  the  burden  of  sin  that  lieth  so  heavy  on  our  necks, 
and  return  unto  God  by  true  penance  and  amendment  of  our 
lives.  Let  us  with  patience  run  this  course  that  is  appointed ; 
suffering,  for  his  sake  that  died  for  our  salvation,  all  sorrows 
and  pangs  of  death,  and  death  itself  joyfully,  when  God  send- 
eth  it  to  us ;  having  our  eyes  fixed  and  set  fast  ever  upon  the 
Head  and  Captain  of  our  faith,  Jesus  Christ;  who,  consider- 
ing the  joy  that  he  should  come  unto,  cared  neither  for  the 
shame  nor  pain  of  death,1  but  willingly  conforming  and  framing 
his  will  to  his  Father's  will,  most  patiently  suffered  the  most 
shameful  and  painful  death  of  the  cross,2  being  innocent  and 
harmless.  And  now  therefore  he  is  exalted  in  heaven,  and 
everlastingly  sitteth  on  the  right  hand  of  the  throne  of  God  the 
Father.  Let  us  call  to  our  remembrance  therefore  the  life  and 
joys  of  heaven,  that  are  kept  for  all  them  that  patiently  do  suffer 
here  with  Christ;  and  consider  that  Christ  suffered  all  his  pain- 
ful passion  by  sinners,  and  for  sinners ;  and  then  we  shall  with 
patience,  and  the  more  easily,  suffer  such  sorrows  and  pains, 
when  they  come.    Let  us  not  set  at  light  the  chastising  of  the 

1  Heb.  xii.  2.  2  Phil.  ii.  8. 


AGAINST  THE  FEAR  OF  DEATH.  79 

Lord;  nor  grudge  at  him,  nor  fall  from  him,  when  of  him  we 
be  corrected :  for  the  Lord  loveth  them  whom  he  doth  correct, 
and  beateth  every  one  whom  he  taketh  to  be  his  child.1  What 
child  is  that,  saith  St.  Paul,  whom  the  Father  loveth,  and  doth 
not  chastise  ?  If  ye  be  without  God's  correction — which  all 
his  well-beloved  and  true  children  have — then  be  you  but 
bastards,  smally  regarded  of  God,  and  not  his  true  children.2 

Therefore  seeing  that,  when  we  have  on  earth  our  carnal 
fathers  to  be  our  correctors,  we  do  fear  them,  and  reverently 
take  their  correction;  shall  we  not  much  more  be  in  subjection 
to  God  our  spiritual  Father,  by  whom  we  shall  have  everlast- 
ing life  ?  And  our  carnal  fathers  sometimes  correct  us,  even 
as  it  pleaseth  them,  without  cause :  but  this  Father  justly  cor- 
recteth  us ;  either  for  our  sin,  to  the  intent  we  should  amend ; 
or  for  our  commodity  and  wealth,  to  make  us  thereby  par- 
takers of  his  holiness.  Furthermore  all  correction,  which 
God  sendeth  us  in  this  present  time,  seemeth  to  have  no  joy 
and  comfort,  but  sorrow  and  pain:  yet  it  bringeth  with  it  a 
taste  of  God's  mercy  and  goodness  towards  them  that  be  so 
corrected,  and  a  sure  hope  of  God's  everlasting  consolation  in 
heaven.  If  then  these  sorrows,  diseases,  and  sicknesses,  and 
also  death  itself,  be  nothing  else  but  our  heavenly  Father's 
rod ;  whereby  he  certifieth  us  of  his  love  and  gracious  favour, 
whereby  he  trieth  and  purifieth  us,  whereby  he  giveth  unto 
us  holiness,  and  certifieth  us  that,  we  be  his  children,  and  he 
our  merciful  Father ;  shall  not  we  then  with  all  humility,  as 
obedient  and  loving  children,  joyfully  kiss  our  heavenly 
Father's  rod;  and  ever  say  in  our  heart,  with  our  Saviour 
Jesus  Christ,  Father,  if  this  anguish  and  sorrow  which  I  feel, 
and  death  which  I  see  approach,  may  not  pass,  but  that  thy 
will  is  that  I  must  suffer  them,  Thy  will  be  done  ?3 


THE  THIRD  PART  OF  THE  SERMON  AGAINST  THE 
FEAR  OF  DEATH. 

In  this  Sermon  against  the  Fear  of  Death,  two  causes  were 
declared,  which  commonly  move  worldly  men  to  be  in  much 
fear  to  die  :  and  yet  the  same  do  nothing  trouble  the  faithful 

1  Heb.  xii.  6.  2  Heb.  xii.  8.  3  Matt.  xxvi.  38,  39. 


80         THE  THIRD  PART  OF  THE  EXHORTATION 

and  good  livers,  when  death  cometh ;  but  rather  give  them 
occasion  greatly  to  rejoice,  considering  that  they  shall  be  de- 
livered from  the  sorrow  and  misery  of  this  world,  and  be 
brought  to  the  great  joy  and  felicity  of  the  life  to  come. 

Now  the  third  and  special  cause,  why  death  indeed  is  to 
be  feared,  is  the  miserable  state  of  the  worldly  and  ungodly 
people  after  their  death.  But  this  is  no  cause  at  all,  why 
the  godly  and  faithful  people  should  fear  death :  but  rather 
contrariwise,  their  godly  conversation  in  this  life,  and  belief 
in  Christ,  cleaving  continually  to  his  merits,  should  make 
them  to  long  sore  after  that  life,  that  remaineth  for  them  un- 
doubtedly after  this  bodily  death.  Of  this  immortal  state,  after 
this  transitory  life  ;  where  we  shall  live  evermore  in  the  pre- 
sence of  God,  in  joy  and  rest,  after  victory  over  all  sickness, 
sorrows,  sin,  and  death  ;  there  be  many  plain  places  of  Holy 
Scripture,  which  confirm  the  weak  conscience  against  the 
fear  of  all  such  dolors,  sicknesses,  sin,  and  bodily  death ;  to 
assuage  such  trembling  and  ungodly  fear ;  and  to  encourage 
us  with  comfort  and  hope  of  a  blessed  state  after  this  life. 
St.  Paul  wisheth  unto  the  Ephesians,  that  God  the  Father  of 
glory  would  give  unto  them  the  spirit  of  wisdom  and  revela- 
tion ;  that  the  eyes  of  their  hearts  might  have  light  to  know 
him,  and  to  perceive  how  great  things  he  had  called  them 
unto,  and  how  rich  an  inheritance  he  hath  prepared  after  this 
life,  for  them  that  pertain  unto  him.1  And  St.  Paul  himself 
declareth  the  desire  of  his  heart ;  which  was  to  be  dissolved 
and  loosed  from  his  body,  and  to  be  with  Christ :  which,  as 
he  said,  was  much  better  for  him,  although  to  them  it  was 
more  necessary  that  he  should  live  ;2  which  he  refused  not  for 
their  sakes.  Even  like  as  St.  Martin  said,  Good  Lord,  if  I 
be  necessary  for  thy  people  to  do  good  unto  them,  I  will  re- 
fuse no  labour :  but  else  for  mine  own  self,  I  beseech  thee  to 
take  my  soul. 

Now  the  holy  fathers  of  the  old  Law,  and  all  faithful  and 
righteous  men  which  departed  before  our  Saviour  Christ's 
ascension  into  heaven,  did  by  death  depart  from  troubles  unto 
rest,  from  the  hands  of  their  enemies  into  the  hands  of  God, 
from  sorrows  and  sicknesses  unto  joyful  refreshing  in  Abra- 
ham's bosom,  a  place  of  all  comfort  and  consolation,  as  the 
Scriptures  do  plainly  by  manifest  words  testify.  The  Book 
of  Wisdom  saith,  that  the  righteous  men's  souls  be  in  the 
hand  of  God,  and  no  torment  shall  touch  them.    They  seemed 

1  Ephes.  i.  17,  18.  2  Phil.  i.  23,  24. 


AGAINST  THE  FEAR  OF  DEATH.  81 

to  the  eyes  of  foolish  men  to  die,  and  their  death  was  counted 
miserable,  and  their  departing  out  of  this  world  wretched  ;  but 
they  be  in  rest.1  And  another  place  saith,  that  the  righteous 
shall  live  for  ever,  and  their  reward  is  with  the  Lord,  and  their 
minds  be  with  God,  who  is  above  all :  therefore  they  shall 
receive  a  glorious  kingdom,  and  a  beautiful  crown  at  the 
Lord's  hand.2  And  in  another  place  the  same  book  saith,  The 
righteous,  though  he  be  prevented  with  sudden  death,  never- 
theless he  shall  be  there,  where  he  shall  be  refreshed.3  Of 
Abraham's  bosom  Christ's  words  be  so  plain,  that  a  Christian 
man  needeth  no  more  proof  of  it.  Now  then  if  this  were  the 
state  of  the  holy  fathers  and  righteous  men,  before  the  coming 
of  our  Saviour,  and  before  he  was  glorified  ;  how  much  more 
then  ought  all  we  to  have  a  steadfast  faith,  and  a  sure  hope 
of  this  blessed  state  and  condition,  after  our  death ;  seeing 
that  our  Saviour  now  hath  performed  the  whole  work  of  our 
redemption,  and  is  gloriously  ascended  into  heaven,  to  pre- 
pare our  dwelling-places  with  him,  and  said  unto  his  Father, 
Father,  I  will  that  where  I  am  my  servants  shall  be  with  me.4 
And  we  know,  that  whatsoever  Christ  will,  his  Father  will 
the  same :  wherefore  it  cannot  be,  but,  if  we  be  his  faithful 
servants,  our  souls  shall  be  with  him  after  our  departure  out 
of  this  present  life.  St.  Stephen  when  he  was  stoned  to 
death,  even  in  the  midst  of  his  torments,  what  was  his  mind 
most  upon  ?  When  he  was  full  of  the  Holy  Ghost,  saith  Holy 
Scripture,  having  his  eyes  lifted  up  into  heaven,  he  saw  the 
glory  of  God,  and  Jesus  standing  on  the  right  hand  of  God.5 
The  which  truth  after  he  had  confessed  boldly  before  the  ene- 
mies of  Christ,  they  drew  him  out  of  the  city,  and  there  they 
stoned  him ;  who  cried  unto  God,  saying,  Lord  Jesus  Christ, 
take  my  spirit.8  And  doth  not  our  Saviour  say  plainly  in  St. 
John's  Gospel,  Verily,  verily,  I  say  unto  you,  He  that  heareth 
my  word,  and  believeth  on  him  that  sent  me,  hath  everlasting 
life,  and  cometh  not  into  judgment,  but  shall  pass  from  death 
to  life  P  Shall  we  not  then  think  that  death  to  be  precious, 
by  the  which  we  pass  unto  life  ? 

Therefore  it  is  a  true  saying  of  the  Prophet,  The  death  of 
the  holy  and  righteous  men  is  precious  in  the  Lord's  sight.8 
Holy  Simeon,  after  that  he  had  his  heart's  desire  in  seeing 
our  Saviour — that  he  ever  longed  for  in  all  his  life — he  era- 

1  Wisd.  iii.  1-3.  2  Wisd.  v.  15,  16.  3  Wisd.  iv.  7. 

4  John  xvii.  24.  B  Acts  vii.  55.  6  Acts  vii.  59. 

7  John  v.  24.  8  Ps.  cxvi.  15. 


82         THE  THIRD  TART  OF  THE  EXHORTATION 

braced  or  took  him  in  his  arms,  and  said  ;  Now,  Lord,  let  me 
depart  in  peace,  for  mine  eyes  have  beholden  that  Saviour 
which  thou  hast  prepared  for  all  nations.1 

It  is  truth  therefore,  that  the  death  of  the  righteous  is  called 
peace,  and  the  benefit  of  the  Lord ;  as  the  Church  saith,  in 
the  name  of  the  righteous  departed  out  of  this  world ;  My 
soul,  turn  thee  to  thy  rest,  for  the  Lord  hath  been  good  to 
thee,  and  rewarded  thee.3  And  we  see  by  Holy  Scripture, 
and  other  ancient  histories  of  martyrs,  that  the  holy,  faithful, 
and  righteous,  ever  since  Christ's  ascension,  or  going  up,  in 
their  death  did  not  doubt  but  that  they  went  to  Christ  in 
spirit,  which  is  our  life,  health,  wealth,  and  salvation.  John 
in  his  holy  Revelation  saw  an  hundred  forty  and  four 
thousand  Virgins  and  Innocents,  of  whom  he  said,  These 
follow  the  Lamb  Jesus  Christ  wheresoever  he  goeth.3  And 
shortly  after  in  the  same  place  he  saith  ;  I  heard  a  voice  from 
heaven  saying  unto  me,  Write,  happy  and,  blessed  are  the 
dead  which  die  in  the  Lord :  from  henceforth  surely,  saith 
the  Spirit,  they  shall  rest  from  their  pains  and  labours ;  for 
their  works  do  follow  them  :4  so  that  then  they  shall  reap 
with  joy  and  comfort,  that  which  they  sowed  with  labours 
and  pains. 

They  that  sow  in  the  Spirit,  of  the  Spirit  shall  reap  ever- 
lasting life.  Let  us  therefore  never  be  weary  of  well-doing : 
for  when  the  time  of  reaping  or  reward  cometh,  we  shall  reap, 
without  any  weariness,  everlasting  joy.5  Therefore  while  we 
have  time,  as  St.  Paul  exhorteth  us,  let  us  do  good  to  all 
men  ;8  and  not  lay  up  our  treasure  in  earth,  where  rust  and 
moths  corrupt  it  :7  which  rust,  as  St.  James  saith,  shall  bear 
witness  against  us  at  the  great  day,  condemn  us,  and  shall  like 
most  burning  fire  torment  our  flesh.8  Let  us  beware  there- 
fore, as  we  tender  our  own  wealth,  that  we  be  not  in  the 
number  of  those  miserable,  covetous,  and  wretched  men, 
which  St.  James  biddeth  mourn  and  lament  for  their  greedy 
gathering  and  ungodly  keeping  of  goods.9  Let  us  be  wise  in 
time,  and  learn  to  follow  the  wise  example  of  the  wicked 
Steward.  Let  us  so  wisely  order  our  goods  and  possessions, 
committed  unto  us  here  by  God  for  a  season,  that  we  may 
truly  hear  and  obey  this  commandment  of  our  Saviour  Christ : 
I  say  unto  you,  saith  he,  make  you  friends  of  the  wicked 

1  Luke  ii.  29-32.  2  Ps.  cxvi.  7.  3  Rev.  xiv.  4. 

*  Rev.  xiv.  13.  6  Gal.  vi.  8,  9.  6  Gal.  vi.  10. 

7  Matt.  vi.  19.  8  James  v.  3.  9  James  v.  1 


AGAINST  THE  FEAR  OF  DEATH.  83 

mammon,  that  they  may  receive  you  into  everlasting  taber- 
nacles or  dwellings.1  Riches  be  called  wicked,  because  the 
world  abuseth  them  unto  all  wickedness,  which  are  otherwise 
the  good  gifts  of  God,  and  the  instruments  whereby  God's 
servants  do  truly  serve  him  in  using  of  the  same.  He  com- 
manded them  not  to  make  them  rich  friends,  to  get  high  dig- 
nities and  worldly  promotions,  to  give  great  gifts  to  rich  men 
that  have  no  need  thereof;  but  to  make  them  friends  of  poor 
and  miserable  men,  unto  whom  whatsoever  they  give,  Christ 
taketh  it  as  given  to  himself.  And  to  these  friends  Christ  in 
the  Gospel  giveth  so  great  honour  and  pre-eminence,  that  he 
saith,  they  shall  receive  them  that  do  good  unto  them  into 
everlasting  houses ;  not  that  men  shall  be  our  rewarders  for 
our  well-doing,  but  that  Christ  will  reward  us,  and  take  it  to 
be  done  unto  himself,  whatsoever  is  done  to  such  friends. 

Thus  making  poor  wretches  our  friends,  we  make  our 
Saviour  Christ  our  friend,  whose  members  they  are  :  whose 
misery  as  he  taketh  for  his  own  misery,  so  their  relief,  suc- 
cour, and  help,  he  taketh  for  his  succour,  relief,  and  help ; 
and  will  as  much  thank  us  and  reward  us  for  our  goodness 
shewed  to  them,  as  if  he  himself  had  received  like  benefit  at 
our  hands :  as  he  witnesseth  in  the  Gospel,  saying,  What- 
soever ye  have  done  to  any  of  these  simple  persons,  which 
do  believe  in  me,  that  have  you  done  to  myself.3  Therefore 
let  us  diligently  foresee,  that  our  faith  and  hope,  which  we 
have  conceived  in  Almighty  God  and  in  our  Saviour  Christ, 
wax  not  faint ;  and  that  the  love,  which  we  bear  in  hand  to 
bear  to  him,  wax  not  cold :  but  let  us  study  daily  and  dili- 
gently to  show  ourselves  to  be  the  true  honourers  and  lovers 
of  God,  by  keeping  of  his  commandments,  by  doing  of  good 
deeds  unto  our  needy  neighbours,  relieving  by  all  means  that 
we  can  their  poverty  with  our  abundance  and  plenty,  their 
ignorance  with  our  wisdom  and  learning,  and  comfort  their 
weakness  with  our  strength  and  authority ;  calling  all  men 
back  from  evil-doing  by  godly  counsel  and  good  example, 
persevering  still  in  well-doing,  so  long  as  we  live.  So  shall 
we  not  need  to  fear  death  for  any  of  those  three  causes  afore- 
mentioned, nor  yet  for  any  other  cause  that  can  be  imagined. 
But  contrarily,  considering  the  manifold  sicknesses,  troubles, 
and  sorrows  of  the  present  life,  the  dangers  of  this  perilous 
pilgrimage,  and  the  great  encumbrance  which  our  spirit  hath 
by  this  sinful  flesh  and  frail  body,  subject  to  death ;  Con- 


1  Luke  xvi.  9.  2  Matt.  xxv.  40. 


84      EXHORTATION  AGAINST  THE  FEAR  OF  DEATH. 

sidering  also  the  manifold  sorrows  and  dangerous  deceits  of 
this  world  on  every  side ;  the  intolerable  pride,  covetous- 
ness,  and  lechery,  in  time  of  prosperity ;  the  impatient 
murmuring  of  them  that  be  worldly,  in  time  of  adversity ; 
which  cease  not  to  withdraw  and  pluck  us  from  God,  our 
Saviour  Christ,  from  our  life,  wealth,  or  everlasting  joy  and 
salvation ;  Considering  also  the  innumerable  assaults  of  our 
ghostly  enemy  the  devil,  with  all  his  fiery  darts  of  ambition, 
pride,  lechery,  vain-glory,  envy,  malice,  detraction,  or  back- 
biting, with  other  his  innumerable  deceits,  engines,  and  snares, 
whereby  he  goeth  busily  about  to  catch  all  men  under  his 
dominion,  ever  like  a  roaring  lion,  by  all  means  searching 
whom  he  may  devour  i1  The  faithful  Christian  man  which 
considereth  all  these  miseries,  perds,  and  incommodities ; 
whereunto  he  is  subject  so  long  as  he  here  liveth  upon  earth; 
and  on  the  other  part  considereth  that  blessed  and  comfortable 
state  of  the  heavenly  life  to  come,  and  the  sweet  condition 
of  them  that  depart  in  the  Lord ; — how  they  are  delivered 
from  the  continual  encumbrances  of  their  mortal  and  sinful 
body ;  from  all  the  malice,  crafts,  and  deceits  of  this  world ; 
from  all  the  assaults  of  their  ghostly  enemy  the  devil ;  to  live 
in  peace,  rest,  and  endless  quietness  ;  to  live  in  the  fellowship 
of  innumerable  Angels,  and  with  the  congregation  of  perfect 
just  men,  as  Patriarchs,  Prophets,  Martyrs,  and  Confessors; 
and  finally  unto  the  presence  of  Almighty  God  and  our  Saviour 
Jesus  Christ: — He  that  doth  consider  all  these  things;  and 
believeth  them  assuredly  as  they  are  to  be  believed,  even 
from  the  bottom  of  his  heart;  being  established  in  God  in 
this  true  faith,  having  a  quiet  conscience  in  Christ,  a  firm 
hope  and  assured  trust  in  God's  mercy,  through  the  merits 
of  Jesus  Christ,  to  obtain  this  quietness,  rest,  and  everlasting 
joy  ;  shall  not  only  be  without  fear  of  bodily  death  when  it 
cometh,  but  certainly,  as  St.  Paul  did,  so  shall  he  gladly — 
according  to  God's  will,  and  when  it  pleaseth  God  to  call 
him  out  of  this  life — greatly  desire  in  his  heart,  that  he  may 
be  rid  from  all  these  occasions  of  evil,  and  live  ever  to  God's 
pleasure,  in  perfect  obedience  of  his  will,  with  our  Saviour 
Jesus  Christ  :3  to  whose  gracious  presence  the  Lord  of  his 
infinite  mercy  and  grace  bring  us,  to  reign  with  him  in  life 
everlasting :  to  whom,  with  our  heavenly  Father,  and  the 
Holy  Ghost,  be  glory  in  worlds  without  end.    Amen. 

1  1  Pet.  v.  8.  2  Phil.  i.  23. 


A  SERMON 


CONTENTION    AND    BRAWLING. 

This  day,  good  Christian  people,  shall  be  declared  unto 
you,  the  unprofitableness  and  shameful  unhonesty  of  conten- 
tion, strife,  and  debate  ;  to  the  intent  that,  when  you  shall  see, 
as  it  were  in  a  table  painted  before  your  eyes,  the  evil- 
favouredness  and  deformity  of  this  most  detestable  vice,  your 
stomachs  may  be  moved  to  rise  against  it,  and  to  detest  and 
abhor  that  sin,  which  is  so  much  to  be  hated,  and  so  per- 
nicious and  hurtful  to  all  men. 

But  among  all  kinds  of  contention,  none  is  more  hurtful 
than  is  contention  in  matters  of  religion.  Eschew,  saith  St. 
Paul,  foolish  and  unlearned  questions,  knowing,  that  they  breed 
strife.1  It  becometh  not  the  servant  of  God  to  fight,  or  strive, 
but  to  be  meek  toward  all  men.3  This  contention  and  strife 
was  in  St.  Paul's  time  among  the  Corinthians,  and  is  at  this 
time  among  us  Englishmen.  For  too  many  there  be,  which, 
upon  the  ale-benches,  or  other  places,  delight  to  set  forth  cer- 
tain questions,  not  so  much  pertaining  to  edification,  as  to 
vain-glory,  and  shewing  forth  of  their  cunning ;  and  so  un- 
soberly  to  reason  and  dispute,  that,  when  neither  part  will 
give  place  to  other,  they  fall  to  chiding  and  contention,  and 
sometime  from  hot  words  to  further  inconvenience.  St.  Paul 
could  not  abide  to  hear  among  the  Corinthians  these  words  of 
discord  or  dissension,  I  hold  of  Paul,  I  of  Cephas,  and  I  of 
Apollos  :3  what  would  he  then  say,  if  he  heard  these  words 
of  contention,  which  be  now  almost  in  every  man's  mouth, 
He  is  a  Pharisee,  he  is  a  Gospeller,  he  is  of  the  new  sort,  he 
is  of  the  old  faith,  he  is  a  new-broached  Brother,  he  is  a  good 
catholic  Father,  he  is  a  Papist,  he  is  an  Heretic  ?  O  how  the 
Church  is  divided !  O  how  the  cities  be  cut  and  mangled ! 
O  how  the  coat  of  Christ,  that  was  without  seam,  is  all  to  rent 

1  2  Tim.  ii.  23.  2  2  Tim.  ii.  24.  3  1  Cor.  iii.  4. 

8  (85) 


86  A  SERMON  AGAINST 

and  torn !  O  body  mystical  of  Christ,  where  is  that  holy  and 
happy  unity,  out  of  the  which  whosoever  is,  he  is  not  in 
Christ  1  If  one  member  be  pulled  from  another,  where  is  the 
body  ?  If  the  body  be  drawn  from  the  head,  where  is  the  life 
of  the  body?  We  cannot  be  joined  to  Christ  our  Head,  ex- 
cept we  be  glued  with  concord  and  charity  one  to  another. 
For  he  that  is  not  in  this  unity,  is  not  of  the  Church  of  Christ, 
which  is  a  congregation  or  unity  together,  and  not  a  division. 
St.  Paul  saith,  That  as  long  as  emulation  or  envying,  conten- 
tion, and  factions  or  sects,  be  among  us,  we  be  carnal,  and 
walk  according  to  the  fleshly  man.1  And  St.  James  saith,  If 
ye  have  bitter  emulation  or  envying,  and  contention,  in  your 
hearts,  glory  not  of  it :  for  where  contention  is,  there  is  un- 
steadfastness,  and  all  evil  deeds.3  And  why  do  we  not  hear 
St.  Paul,  which  prayeth  us — whereas  he  might  command  us — 
saying,  I  beseech  you  in  the  name  of  our  Lord  Jesus  Christ, 
that  you  will  speak  all  one  thing,  and  that  there  be  no  dissen- 
sion among  you  ;  but  that  you  will  be  one  whole  body,  of  one 
mind,  and  of  one  opinion  in  the  truth.3  If  his  desire  be  rea- 
sonable and  honest,  why  do  we  not  grant  it  ?  If  his  request 
be  for  our  profit,  why  do  we  refuse  it  ?  And  if  we  list  not  to 
hear  his  petition  or  prayer,  yet  let  us  hear  his  exhortation ; 
where  he  saith,  I  exhort  you  that  you  walk  as  it  becometh  the 
vocation  in  which  you  be  called,  with  all  submission  and 
meekness,  with  lenity  and  softness  of  mind,  bearing  with  one 
another  in  charity,  studying  to  keep  the  unity  of  the  Spirit  by 
the  bond  of  peace :  for  there  is  one  body,  one  Spirit,  one 
faith,  one  baptism.4  There  is,  saith  he,  but  one  body:  of  the 
which  he  can  be  no  lively  member,  that  is  at  variance  with 
the  other  members.  There  is  one  Spirit,  which  joineth  and 
knitteth  all  things  in  one.  .  And  how  can  this  one  Spirit  reign 
in  us,  when  we  among  ourselves  be  divided  ?  There  is  but 
one  faith:  and  how  can  we  then  say,  he  is  of  the  old  faith, 
and  he  is  of  the  new  faith  ?  There  is  but  one  baptism  :  and 
then  shall  not  all  they  which  be  baptized  be  one  ?  Contention 
causeth  division :  wherefore  it  ought  not  to  be  among  Chris- 
tians, whom  one  faith  and  baptism  joineth  in  an  unity.  But 
if  we  contemn  St.  Paul's  request  and  exhortation,  yet  at  the 
least  let  us  regard  his  earnest  entreating;  in  the  which  he 
doth  very  earnestly  charge  us,  and,  as  I  may  so  speak,  conjure 
us,  in  this  form  and  manner ;  If  there  be  any  consolation  in 
Christ,  if  there  be  any  comfort  of  love,  if  you  have  any  fel- 

1  1  Cor.  iii.  3.     2  James  iii  14,  16.    3  1  Cor.  i.  10.    4  Ephes.  iv.  1-5. 


CONTENTION  AND  BRAWLING.  87 

lowship  of  the  Spirit,  if  you  have  any  bowels  of  pity  and 
compassion,  fulfil  my  joy;  being  all  like  affected,  having  one 
charity,  being  of  one  mind,  of  one  opinion;  that  nothing  be 
done  by  contention,  or  vain  glory.1 

Who  is  he,  that  hath  any  bowels  of  pity,  that  will  not  be 
moved  with  these  words  so  pithy  1  Whose  heart  is  so  stony, 
that  the  sword  of  these  words,  which  be  more  sharp  than  any 
two-edged  sword,  may  not  cut  and  break  asunder  ?  Where- 
fore, let  us  endeavour  ourselves  to  fulfil  St.  Paul's  joy  here  in 
this  place  ;  which  shall  be  at  length  to  our  great  joy  in  another 
place.  Let  us  so  read  the  Scripture,  that  by  reading  thereof 
we  may  be  made  the  better  livers,  rather  than  the  more  con- 
tentious disputers.  If  any  thing  be  necessary  to  be  taught, 
reasoned,  or  disputed,  let  us  do  it-with  all  meekness,  softness, 
and  lenity.  If  any  thing  shall  chance  to  be  spoken  uncomely, 
let  one  bear  another's  frailty.  He  that  is  faulty,  let  him  rather 
amend,  than  defend  that  which  he  hath  spoken  amiss ;  lest 
he  fall  by  contention  from  a  foolish  error  into  an  obstinate 
heresy.  For  it  is  better  to  give  place  meekly,  than  to  win 
the  victory  with  the  breach  of  charity ;  which  chanceth  when 
every  man  will  defend  his  opinion  obstinately.  If  we  be 
Christian  men,  why  do  we  not  follow  Christ,  who  saith, 
Learn  of  me,  for  I  am  meek  and  lowly  in  heart  ?a  A  Disciple 
must  learn  the  lesson  of  his  Schoolmaster,  and  a  Servant 
must  obey  the  commandment  of  his  Master :  He  that  is  wise 
and  learned,  saith  St.  James,  let  him  show  his  goodness  by 
his  good  conversation,  and  soberness  of  his  wisdom.  For 
where  there  is  envy  and  contention,  that  wisdom  cometh  not 
from  God,  but  is  worldly  wisdom,  man's  wisdom,  and  devilish 
wisdom.3  For  the  wisdom  that  cometh  from  above,  from  the 
Spirit  of  God,  is  chaste  and  pure,  corrupted  with  no  evil 
affections ;  it  is  quiet,  meek,  and  peaceable,  abhorring  all  de- 
sire of  contention ;  it  is  tractable,  obedient,  not  grudging  to 
learn,  and  to  give  place  to  them  that  teach  better  for  their 
reformation.  For  there  shall  never  be  an  end  of  striving  and 
contention,  if  we  contend  who  in  contention  shall  be  master, 
and  have  the  overhand  :  we  shall  heap  error  upon  error,  if  we 
continue  to  defend  that  obstinately,  which  was  spoken  unad- 
visedly. For  truth  it  is  that  stiffness  in  maintaining  an  opinion 
breedeth  contention,  brawling,  and  chiding ;  which  is  a  vice 
among  all  other  most  pernicious  and  pestilent  to  common 
peace  and  quietness.    And  as  it  standeth  betwixt  two  persons 

1  Philip,  ii.  1,  2,  3.         2  Matt.  xi.  29.  3  James  iii.  13-17. 


88  A  SERMON  AGAINST 

and  parties — for  no  man  commonly  doth  chide  with  himself— 
so  it  comprehendeth  two  most  detestable  vices :  The  one  is, 
picking  of  quarrels,  with  sharp  and  contentious  words ;  the 
other  standeth  in  froward  answering,  and  multiplying  evil 
words  again. 

The  first  is  so  abominable,  that  St.  Paul  saith,  If  any  that 
is  called  a  brother  be  a  worshipper  of  idols,  a  brawler,  a  picker 
of  quarrels,  a  thief,  or  an  extortioner,  with  him  that  is  such  a 
man  see  that  ye  eat  not.1  Now  here  consider  that  St.  Paul 
numbereth  a  scolder,  a  brawler,  or  a  picker  of  quarrels, 
among  thieves  and  idolaters :  and  many  times  there  cometh 
less  hurt  of  a  thief,  than  of  a  railing  tongue :  for  the  one 
taketh  away  a  man's  good  name  ;  the  other  taketh  but  his 
riches,  which  is  of  much  less  value  and  estimation  than  is  his 
good  name.  And  a  thief  hurteth  but  him  from  whom  he 
stealeth ;  but  he  that  hath  an  evil  tongue  troubleth  all  the 
town  where  he  dwelleth,  and  sometime  the  whole  country. 
And  a  railing  tongue  is  a  pestilence  so  full  of  contagiousness, 
that  St.  Paul  willeth  Christian  men  to  forbear  the  company  of 
such,  and  neither  to  eat  nor  drink  with  them.1  And  whereas  he 
will  not  that  a  Christian  woman  should  forsake  her  husband, 
although  he  be  an  Infidel,  or  that  a  Christian  servant  should 
depart  from  his  master,  which  is  an  Infidel  and  Heathen,  and 
so  suffereth  a  Christian  man  to  keep  company  with  an  Infidel ; 
yet  he  forbiddeth  us  to  eat  or  drink  with  a  scolder,  or  quarrel 
picker.  And  also  in  the  sixth  chapter  to  the  Corinthians,  he 
saith  thus,  Be  not  deceived  ■  for  neither  fornicators,  neither 
worshippers  of  idols,  neither  thieves,  nor  drunkards,  nor 
cursed  speakers,  shall  dwell  in  the  kingdom  of  heaven.3  It 
must  needs  be  a  great  fault,  that  doth  move  and  cause  the 
father  to  disinherit  his  natural  son.  And  how  can  it  other- 
wise be,  but  that  this  cursed  speaking  must  needs  be  a  most 
damnable  sin ;  the  which  doth  cause  God,  our  most  merciful 
and  loving  Father,  to  deprive  us  of  his  most  blessed  kingdom 
of  heaven  ? 

Against  the  other  sin,  that  standeth  in  requiting  taunt  for 
taunt,  speaketh  Christ  himself,  saying,  I  say  unto  you,  Resist 
not  evil ;  but  love  your  enemies,  and  say  well  by  them  that 
say  evil  by  you,  do  well  unto  them  that  do  evil  unto  you,  and 
pray  for  them  that  do  hurt  and  persecute  you  ;  that  you  may 
be  the  children  of  your  Father  which  is  in  heaven ;  who  suf- 
fereth his  sun  to  rise  both  upon  good  and  evil,  and  sendeth 

1  1  Cor.  v.  11.  2  1  Cor.  vi.  9,  10. 


CONTENTION  AND  BRAWLING.  89 

his  rain  both  upon  the  just  and  unjust.1  To  this  doctrine  of 
Christ  agreeth  very  well  the  teaching  of  St.  Paul,  that  chosen 
vessel  of  God,  who  ceaseth  not  to  exhort  and  call  upon  us, 
saying,  Bless  them  that  curse  you  ;  bless,  I  say,  and  curse 
not ;  recompense  to  no  man  evil  for  evil ;  if  it  be  possible,  as 
much  as  lieth  in  you,  live  peaceably  with  all  men.3 

1  Matt.  v.  39,  44,  45  2  Rom.  xii.  14, 17,  18. 


EXTRACT 

FROM    THE 

SECOND  HOMILY  OF  THE  SECOND  BOOK 

ENTITLED 

AN  HOMILY 


PERIL  OF  IDOLATRY,  AND  SUPERFLUOUS  DECKING  OF 
CHURCHES. 

In  what  points  the  true  ornaments  of  the  church  or  temple 
of  God  do  consist  and  stand,  hath  been  declared  in  the  two 
last  Homilies,  treating  of  the  Right  use  of  the  Temple  or 
House  of  God,  and  of  the  due  Reverence  that  all  true  Christian 
people  are  bound  to  give  unto  the  same.  The  sum  whereof 
is,  That  the  church  or  house  of  God  is  a  place  appointed  by 
the  Holy  Scriptures,  where  the  lively  word  of  God  ought  to 
be  read,  taught,  and  heard,  the  Lord's  holy  name  called  upon 
by  public  prayer,  hearty  thanks  given  to  his  Majesty  for  his 
infinite  and  unspeakable  benefits  bestowed  upon  us,  his  holy 
Sacraments  duly  and  reverently  ministered  ;  and  that  therefore 
all  that  be  godly  indeed  ought  both  with  diligence,  at  times 
appointed,  to  repair  together  to  the  said  church,  and  there 
with  all  reverence  to  use  and  behave  themselves  before  the 
Lord :  and  that  the  said  church,  thus  godly  used  by  the  ser- 
vants of  the  Lord,  in  the  Lord's  true  service,  for  the  effectual 
presence  of  God's  grace — wherewith  he  doth  by  his  holy 
word  and  promises  endue  his  people,  there  present  and 
assembled,  to  the  attainment,  as  well  of  commodities  worldly, 
necessary  for  us,  as  also  of  all  heavenly  gifts,  and  life  ever- 
lasting— is  called  by  the  word  of  God,  as  it  is  indeed,  the 
temple  of  the  Lord,  and  the  house  of  God  ;  and  that  therefore 
the  due  reverence  thereof  is  stirred  up  in  the  hearts  of  the 
godly,  by  the  consideration  of  these  true  ornaments  of  the 
said  house  of  God,  and  not  by  any  outward  ceremonies  or 
(90) 


A  SERMON  AGAINST  PERIL  OF  IDOLATRY.  Ql 

costly  and  glorious  decking  of  the  said  house  or  temple  of  the 
Lord.  Contrary  to  the  which  most  manifest  doctrine  of  the 
Scriptures  ;  and  contrary  to  the  usage  of  the  primitive  church, 
which  was  most  pure  and  uncorrupt ;  and  contrary  to  the 
sentences  and  judgments  of  the  most  ancient,  learned,  and 
godly  Doctors  of  the  Church — as  hereafter  shall  appear — 
the  corruption  of  these  latter  days  hath  brought  into  the  church 
infinite  multitudes  of  images ;  and  the  same,  with  other  parts 
of  the  temple  also,  have  decked  with  gold  and  silver,  painted 
with  colours,  set  them  with  stone  and  pearl,  clothed  them  with 
silks  and  precious  vestures,  fancying  untruly  that  to  be  the 
chief  decking  and  adorning  of  the  temple  or  house  of  God, 
and  that  all  people  should  be  the  more  moved  to  the  due 
reverence  of  the  same,  if  all  corners  thereof  were  glorious, 
and  glistering  Avith  gold  and  precious  stones.  Whereas  indeed 
they  by  the  said  images,  and  such  glorious  decking  of  the 
temple,  have  nothing  at  all  profited  such  as  were  wise  and 
of  understanding ;  but  have  thereby  greatly  hurt  the  simple 
and  unwise,  occasioning  them  thereby  to  commit  most  hor- 
rible idolatry.  .  And  the  covetous  persons,  by  the  same  occa- 
sion, seeming  to  worship,  and  peradventure  worshipping 
indeed,  not  only  the  images,  but  also  the  matter  of  them,  gold 
and  silver,  as  that  vice  is  of  all  others  in  the  Scriptures  pecu- 
liarly called  idolatry,  or  worshipping  of  images.1 

Against  the  which  foul  abuses  and  great  enormities  shall 
be  alleged  unto  you  ;  first,  the  authority  of  God's  holy  word, 
as  well  out  of  the  Old  Testament  as  of  the  New.  And 
secondly,  the  testimonies  of  the  holy  and  ancient  learned 
Fathers  and  Doctors,  out  of  their  own  works  and  ancient  his- 
tories ecclesiastical ;  both  that  you  may  at  once  know  their 
judgments,  and  withal  understand  what  manner  of  ornaments 
were  in  the  temples  in  the  primitive  church,  in  those  times 
which  were  most  pure  and  sincere.  Thirdly,  the  reasons 
and  arguments  made  for  the  defence  of  images  or  idols,  and 
the  outrageous  decking  of  temples  and  churches  with  gold, 
silver,  pearl,  and  precious  stones,  shall  be  confuted ;  and  so 
this  whole  matter  concluded. 

But  lest  any  should  take  occasion,  by  the  way,  of  doubting 
by  words  or  names,  it  is  thought  good  here  to  note  first  of  all, 
that  although  in  common  speech  we  use  to  call  the  likeness  or 
similitudes  of  men  or  other  things,  images,  and  not  idols ;  yet 
the  Scriptures  use  the  said  two  words,  Idols  and  Images,  in- 

1  Ephes.  v.  5 ;  Coloss.  iii.  5. 


92  A  SERMON  AGAINST 

differently  for  one  thing  alway.  They  be  words  of  divers 
tongues  and  sounds,  but  one  in  sense  and  signification  in  the 
Scriptures.  The  one  is  taken  of  the  Greek  word  Ki.Sujt.ov,  an 
idol ;  and  the  other  of  the  Latin  word  Imago,  an  image  ;  and 
so  both  used  as  English  terms  in  the  translating  of  Scriptures 
indifferently,  according  as  the  Septuaginta  have  in  their  trans- 
lation in  Greek  Ei&ojia,  and  St.  Jerome  in  his  translation  of 
the  same  places  in  Latin  hath  Simulachra  ;  in  English,  Images. 
And  in  the  New  Testament,  that  which  St.  John  calleth 
Etfiw^oi/,1  St.  Jerome  likewise  translateth  Simulachrum,  as  in 
all  other  like  places  of  Scripture  usually  he  doth  so  translate. 
And  Tertullian,  a  most  ancient  Doctor,  and  well  learned  in 
both  the  tongues,  Greek  and  Latin,  interpreting  this  place  of 
St.  John,  Beware  of  Idols — that  is  to  say,  saith  Tertullian,  of 
the  images  themselves — the  Latin  words  which  he  useth  be, 
Effigies  and  Imago,  that  is  to  say,  an  image.  And  therefore 
it  skilleth  not,  whether  in  this  process  we  use  the  one  term  or 
the  other,  or  both  together,  seeing  they  both — though  not  in 
common  English  speech,  yet  in  Scripture — signify  one  thing. 
And  though  some,  to  blind  men's  eyes,  have  heretofore  craftily 
gone  about  to  make  them  to  be  taken  for  words  of  diverse 
significations  in  matters  of  religion,  and  have  therefore  usually 
named  the  likeness  or  similitude  of  a  thing  set  ixp  amongst  the 
Heathen  in  their  temples,  or  other  places,  to  be  worshipped, 
an  idol ;  but  the  like  similitude  with  us,  set  up  in  the  church, 
the  place  of  worshipping,  they  call  an  image :  as  though  these 
two  words,  Idol  and  Image,  in  Scripture,  did  differ  in  property 
and  sense;  which,  as  is  aforesaid,  differ  only  in  sound  and 
language,  and  in  meaning  be  indeed  all  one,  especially  in  the 
Scriptures  and  matters  of  religion.  And  our  images  also  have 
been,  and  be,  and,  if  they  be  publicly  suffered  in  churches 
and  temples,  ever  will  be  also  worshipped,  and  so  idolatry 
committed  to  them ;  as  in  the  last  part  of  this  Homily  shall  at 
large  be  declared  and  proved.  Wherefore  our  images  in  tem- 
ples and  churches  be  indeed  none  other  but  idols,  as  unto  the 
which  idolatry  hath  been,  is,  and  ever  will  be  committed. 

And  first  of  all,  the  Scriptures  of  the  Old  Testament,  con- 
demning and  abhorring  as  well  all  idolatry  or  worshipping  of 
images,  as  also  the  very  idols  or  images  themselves,  especially 
in  temples,  are  so  many  and  plentiful,  that  it  were  almost  an 
infinite  work,  and  to  be  contained  in  no  small  volume,  to 
record  all  the  places  concerning  the  same.     For  when  God 

»  1  John  v.  21. 


PERIL  OF   IDOLATRY.  93 

had  chosen  to  himself  a  peculiar  and  special  people  from 
amongst  all  other  nations  that  knew  not  God  but  worshipped 
idols  and  false  gods,  he  gave  unto  them  certain  ordinances 
and  laws  to  be  kept  and  observed  of  his  said  people.  But 
concerning  none  other  matter  did  he  give  either  more,  or  more 
earnest  and  express,  laws  to  his  said  people,  than  those  that 
concerned  the  true  worshipping  of  him,  and  the  avoiding  and 
fleeing  of  idols,  and  images,  and  idolatry:  for  that  both  the 
said  idolatry  is  most  repugnant  to  the  right  worshipping  of 
him  and  his  true  glory,  above  all  other  vices,  and  that  he 
knew  the  proneness  and  inclination  of  man's  corrupt  kind  and 
nature  to  that  most  odious  and  abominable  vice.  Of  the  which 
ordinances  and  laws,  so  given  by  the  Lord  to  his  people  con- 
cerning this  matter,  I  wdl  rehearse  and  allege  some  that  be 
most  special  for  this  purpose,  that  you  by  them  may  judge  of 
the  rest. 


AN  HOMILY 


REPAIRING,  AND  KEEPING  CLEAN,  AND  COMELY  ADORNING, 
OF  CHURCHES. 

It  is  a  common  custom  used  of  all  men,  when  they  intend 
to  have  their  friends  or  neighbours  to  come  to  their  houses  to 
eat  or  drink  with  them,  or  to  have  any  solemn  assembly  to 
treat  and  talk  of  any  matter,  they  will  have  their  houses — 
which  they  keep  in  continual  reparations — to  be  clean  and 
fine ;  lest  they  should  be  counted  sluttish,  or  little  to  regard 
their  friends  and  neighbours.  How  much  more  then  ought 
the  house  of  God,  which  we  commonly  call  the  Church,  to 
be  sufficiently  repaired  in  all  places,  and  to  be  honourably 
adorned  and  garnished,  and  to  be  kept  clean  and  sweet,  to  the 
comfort  of  the  people  that  shall  resort  thereunto  ! 

It  appeareth  in  the  Holy  Scripture,  how  God's  house, 
which  was  called  his  holy  temple,  and  was  the  mother  church 
of  all  Jewry,  fell  sometimes  into  decay,  and  was  oftentimes 
profaned  and  defiled,  through  the  negligence  and  ungodliness 
of  such  as  had  the  charge  thereof.  But  when  godly  Kings 
and  Governors  were  in  place,  then  commandment  was  given 
forthwith  that  the  church  and  temple  of  God  should  be  re- 
paired, and  the  devotion  of  the  people  to  be  gathered  for  the 
reparation  of  the  same.  We  read  in  the  Second  Book  of  the 
Kings,  how  that  King  Joas,  being  a  godly  Prince,  gave  com- 
mandment to  the  priests  to  convert  certain  offerings  of  the 
people  towards  the  reparation  and  amendment  of  God's 
temple.1  Like  commandment  gave  that  most  godly  King 
Josias,  concerning  the  reparation  and  re-edification  of  God's 
temple,  which  in  his  time  he  found  in  sore  decay.2 

It  hath  pleased  Almighty  God*  that  these  histories  touch- 
ing the  re-edifying  and  repairing  of  his  holy  temple,  should 
be  written  at  large,  to  the  end  we  should  be  taught  thereby ; 
First,  that  God  is  well  pleased,  that  his  people  should  have  a 

«  2  Kings  xii.  4,  5.  2  2  Kings  xxii.  3-7 

(94) 


A  SERMON  FOR  REPAIRING  OF  CHURCHES.  95 

convenient  place  to  resort  unto,  and  to  come  together,  to 
praise  and  magnify  God's  holy  name.  And,  Secondly,  he  is 
highly  pleased  with  all  those  which  diligently  and  zealously 
go  about  to  amend  and  restore  such  places  as  are  appointed 
for  the  congregation  of  God's  people  to  resort  unto,  and 
wherein  they  humbly  and  jointly  render  thanks  to  God  for  his 
benefits,  and  with  one  heart  and  voice  praise  his  holy  name. 
Thirdly,  God  was  sore  displeased  with  his  people,  because 
they  builded,  decked,  and  trimmed  up  their  own  houses, 
and  suffered  God's  house  to  be  in  ruin  and  decay,  to  lie 
uncomely  and  fulsomely.  Wherefore  God  was  sore  grieved 
with  them,  and  plagued  them,  as  appeareth  in  the  Prophet 
Haggai.  Thus  saith  the  Lord :  Is  it  time  for  you  to  dwell 
in  your  ceiled  houses,  and  the  Lord's  house  not  regarded  ? 
Ye  have  sowed  much,  and  gathered  in  but  little  ;  your  meat 
and  your  clothes  have  neither  filled  you,  nor  made  you  warm  ; 
and  he  that  had  his  wages,  put  it  in  a  bottomless  purse  P 
By  these  plagues,  which  God  laid  upon  his  people  for  neglect- 
ing of  his  temple,  it  may  evidently  appear,  that  God  will 
have  his  temple,  his  church,  the  place  where  his  congrega- 
tion shall  resort  to  magnify  him,  well  edified,  well  repaired, 
and  well  maintained. 

Some,  neither  regarding  godliness  nor  the  place  of  godly 
exercise,  will  say,  the  temple  in  the  old  law  was  commanded 
to  be  built  and  repaired  by  God  himself,  because  it  had  great 
promises  annexed  unto  it,  and  because  it  was  a  figure,  a  Sa- 
crament, or  a  signification  of  Christ,  and  also  of  his  Church. 

To  this  may  be  easily  answered ;  First,  that  our  churches 
are  not  destitute  of  promises ;  forasmuch  as  our  Saviour 
Christ  saith,  Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  among  them.3  A  great  num- 
ber therefore  coming  to  church  together  in  the  name  of  Christ, 
have  there,  that  is  to  say  in  the  church,  their  God  and  Saviour, 
Christ  Jesus,  present  among  the  congregation  of  his  faithful 
people,  by  his  grace,  by  his  favour  and  godly  assistance, 
according  to  his  most  assured  and  comfortable  promises.  Why 
then  ought  not  Christian  people  to  build  them  temples  and 
churches,  having  as  great  promises  of  the  presence  of  God, 
as  ever  had  Solomon  for  the  material  temple,  which  he  did 
build  ? 

As  touching  the  other  point,  that  Solomon's  temple  was  a 
figure  of  Christ:  we  know  that  now  in  the  time  of  the  clear 

1  Haggai  i.  4,  6.  2  Matt,  xviii.  20. 


90  A  SERMON  FOR  THE 

light  of  Christ  Jesus,  the  Son  of  God,  all  shadows,  figures, 
and  significations  are  utterly  gone,  all  vain  and  unprofitable 
ceremonies,  both  Jewish  and  Heathenish,  fully  abolished. 
And  therefore  our  churches  are  not  set  up  for  figures  and 
significations  of  Messias  and  Christ  to  come,  but  for  other 
godly  and  necessary  purposes ;  that  is  to  say,  that  like  as 
every  man  hath  his  own  house  to  abide  in,  to  refresh  himself 
in,  to  rest  in,  with  such  like  commodities ;  so  Almighty  God  will 
have  his  house  and  place,  whither  the  whole  parish  and  con- 
gregation shall  resort ;  which  is  called  the  church  and  temple 
of  God,  for  that  the  church,  which  is  the  company  of  God's 
people,  doth  there  assemble  and  come  together  to  serve  him. 
Not  meaning  hereby,  that  the  Lord,  whom  the  heaven  of 
heavens  is  not  able  to  hold  or  comprise,  doth  dwell  in  the 
church  of  lime  and  stone,  made  with  man's  hands,  as  wholly 
and  only  contained  there  within,  and  no  where  else ;  for  so 
he  never  dwelt  in  Solomon's  temple.  Moreover,  the  church 
or  temple  is  counted  and  called  holy,  yet  not  of  itself,  but 
because  God's  people  resorting  thereunto  are  holy,  and  exer- 
cise themselves  in  holy  and  heavenly  things.  And  to  the 
intent  ye  may  understand  further,  why  churches  were  built 
among  Christian  people,  this  was  the  greatest  consideration, 
that  God  might  have  his  place,  and  that  God  might  have  his 
time,  duly  to  be  honoured  and  served  of  the  whole  multitude 
in  the  parish :  First,  there  to  hear  and  learn  the  blessed  word 
and  will  of  the  everlasting  God :  Secondly,  that  there  the 
blessed  Sacraments,  which  our  Lord  and  Saviour  Christ  Jesus 
hath  ordained  and  appointed,  should  be  duly,  reverently,  and 
decently  ministered :  Thirdly,  that  there  the  whole  multitude 
of  God's  people  in  the  parish  should  with  one  voice  and  heart 
call  upon  the  name  of  God,  magnify  and  praise  the  name  of 
God,  render  earnest  and  hearty  thanks  to  our  heavenly  Father 
for  his  heap  of  benefits  daily  and  plentifully  poured  upon  us, 
not  forgetting  to  bestow  our  alms  upon  God's  poor,  to  the 
intent  God  may  bless  us  the  more  richly.  Thus  ye  may 
well  perceive  and  understand  wherefore  churches  were  built 
and  set  up  amongst  Christian  people,  and  dedicated  and  ap- 
pointed to  these  godly  uses,  and  wholly  exempted  from  all 
filthy,  profane,  and  worldly  uses. 

Wherefore  all  they  that  have  little  mind  or  devotion  to  re- 
pair and  build  God's  temple,  are  to  be  counted  people  of 
much  ungodliness :  spurning  against  good  order  in  Christ's 
church,  despising  the  true  honour  of  God,  with  evil  examples 
offending  and  hindering  their  neighbours,  otherwise  well  and 


REPAIRING  OF  CHURCHES.  97 

godly  disposed.  The  world  thinketh  it  but  a  trifle  to  see  their 
church  in  ruin  and  decay.  But  whoso  doth  not  lay  to  their 
helping  hands,  they  sin  against  God  and  his  holy  congrega- 
tion. For  if  it  had  not  been  sin  to  neglect  and  slightly  regard 
the  re-edifying  and  building  up  again  of  his  temple,  God 
would  not  have  been  so  much  grieved,  and  so  soon  have 
plagued  his  people,  because  they  builded  and  decked  their 
own  houses  so  gorgeously,  and  despised  the  house  of  God 
their  Lord.  It  is  a  sin  and  shame  to  see  so  many  churches 
so  ruinous,  and  so  foully  decayed,  almost  in  every  corner.  If 
a  man's  private  house,  wherein  he  dwelleth,  be  decayed,  he 
will  never  cease  till  it  be  restored  up  again.  Yea,  if  his 
barn,  where  he  keepeth  his  corn,  be  out  of  reparations,  what 
diligence  useth  he  to  make  it  in  perfect  state  again  !  If  his 
stable  for  his  horse,  yea,  the  sty  for  his  swine,  be  not  able  to 
hold  out  water  and  wind,  how  careful  is  he  to  do  cost  thereon  ! 
And  shall  we  be  so  mindful  of  our  common  base  houses,  de- 
puted to  so  vile  employment,  and  be  forgetful  towards  the 
house  of  God ;  wherein  be  treated  the  words  of  our  eternal 
salvation,  wherein  be  ministered  the  sacraments  and  mysteries 
of  our  redemption  ?  The  fountain  of  our  regeneration  is  there 
presented  unto  us  ;  the  partaking  of  the  body  and  blood  of  our 
Saviour  Christ  is  there  offered  unto  us ;  and  shall  we  not 
esteem  the  place  where  so  heavenly  things  are  handled  ? 
Wherefore,  if  ye  have  any  reverence  to  the  service  of  God, 
if  ye  have  any  common  honesty,  if  ye  have  any  conscience 
in  keeping  of  necessary  and  godly  ordinances,  keep  your 
churches  in  good  repair ;  whereby  ye  shall  not  only  please 
God  and  deserve  his  manifold  blessings,  but  also  deserve  the 
good  report  of  all  godly  people. 

The  second  point,  which  appertaineth  to  the  maintenance 
of  God's  house,  is  to  have  it  well  adorned,  and  comely  and 
clean  kept ;  which  thing  may  be  the  more  easfly  performed, 
when  the  church  is  well  repaired.  For  like  as  men  are  well 
refreshed  and  comforted,  when  they  find  their  houses  having 
all  things  in  good  order,  and  all  corners  clean  and  sweet ;  so 
when  God's  house*,  the  church,  is  well  adorned,  with  places 
convenient  to  sit  in,  with  the  pulpit  for  the  Preacher,  with  the 
Lord's  table  for  the  ministration  of  his  holy  supper,  with  the 
font  to  christen  in,  and  also  is  kept  clean,  comely,  and  sweetly, 
the  people  are  more  desirous  and  the  more  comforted  to 
rosort  thither,  and  to  tarry  there  the  whole  time  appointed 
them.  With  what  earnestness,  with  what  vehement  zeal,  did 
our  Saviour  Christ  drive  the  buyers  and  sellers  out  of  the 

9 


99  A  SERMON  FOR  THE 

temple  of  God,  and  hurled  down  the  tables  of  the  changers  of 
money,  and  the  seats  of  the  dove-sellers,  and  could  not  abide 
that  any  man  should  carry  a  vessel  through  the  temple.1  He 
told  them,  that  they  had  made  his  Father's  house  a  den  of 
thieves ;  partly  through  their  superstition,  hypocrisy,  false 
worship,  false  doctrine,  and  insatiable  covetousness ;  and 
partly  through  contempt,  abusing  that  place  with  walking  and 
talking,  with  worldly  matters,  without  all  fear  of  God,  and 
due  reverence  to  that  place.3  What  dens  of  thieves  the 
churches  of  England  have  been  made  by  the  blasphemous 
buying  and  selling  of  the  most  precious  body  and  blood  of 
Christ  in  the  Mass — as  the  world  was  made  to  believe — at 
Diriges,  at  Months'  Minds,  at  Trentalls,  in  Abbeys  and 
Chantries,  beside  other  horrible  abuses — God's  holy  name 
be  blessed  for  ever — we  now  see  and  understand.  All  these 
abominations,  they  that  supply  the  room  of  Christ,  have 
cleansed  and  purged  the  churches  of  England  of;  taking 
away  all  such  fulsomeness  and  filthiness  as  through  blind  de- 
votion and  ignorance  hath  crept  into  the  church  these  many 
hundred  years.  Wherefore,  O  ye  good  Christian  people,  ye 
dearly  beloved  in  Christ  Jesus,  ye  that  glory  not  in  worldly 
and  vain  religion,  in  fantastical  adorning  and  decking,  but  re- 
joice in  heart  to  see  the  glory  of  God  truly  set  forth,  and  the 
churches  restored  to  their  ancient  and  godly  use,  render  your 
most  hearty  thanks  to  the  goodness  of  Almighty  God,  who 
hath  in  our  days  stirred  up  the  hearts  not  only  of  his  godly 
Preachers  and  Ministers,  but  also  of  his  faithful  and  most 
Christian  Magistrates  and  Governors,  to  bring  such  godly 
things  to  pass. 

And  forasmuch  as  your  churches  are  scoured  and  swept 
from  the  sinful  and  superstitious  filthiness,  wherewith  they 
were  defiled  and  disfigured,  do  ye  your  parts,  good  people,  to 
keep  your  churches  comely  and  clean ;  suffer  them  not  to  be 
defiled  with  rain  and  weather,  with  dung  of  doves  and  owls, 
stares  and  choughs,  and  other  filthiness,  as  it  is  foul  and 
lamentable  to  behold  in  many  places  of  this  country.  It  is 
the  house  of  prayer,  not  the  house  of  talking,  of  walking,  of 
brawling,  of  minstrelsy,  of  hawks,  and  dogs.  Provoke  not 
the  displeasure  and  plagues  of  God,  for  despising  and  abusing 
his  holy  house,  as  the  wicked  Jews  did.  But  have  God  in 
your  heart ;  be  obedient  to  his  blessed  will ;  bind  yourselves 
every  man  and  woman  to  your  power  toward  the  reparations 

1  Matt.  xxi.  12 ;  John  ii.  15.  2  Mark  xi.  17;  Luke  xix.  46. 


REPAIRING  OF  CHURCHES.  99 

and  clean  keeping  of  the  church,  to  the  intent  that  ye  may  be 
partakers  of  God's  manifold  blessings,  and  that  ye  may  be  the 
better  encouraged  to  resort  to  your  parish-church,  there  to 
learn  your  duty  towards  God  and  your  neighbour,  there  to  be 
present  and  partakers  of  Christ's  holy  Sacraments,  there  to 
render  thanks  to  your  heavenly  Father  for  the  manifold  bene- 
fits which  he  daily  poureth  upon  you,  there  to  pray  together, 
and  to  call  upon  God's  holy  name  ;  which  be  blessed  world 
without  end.     Amen. 


AN  HOMILY 


GOOD  WORKS.       AND  FIRST,  OF  FASTING. 

The  life  which  we  live  in  this  world,  good  Christian  peo- 
ple, is  of  the  free  benefit  of  God  lent  us  ;  yet  not  to  use  it  at 
our  pleasure,  after  our  own  fleshly  will,  but  to  trade  over  the 
same  in  those  works  which  are  beseeming  them,  that  are  be- 
come new  creatures  in  Christ.  These  works  the  Apostle 
calleth  good  works,  saying,  We  are  God's  workmanship,  cre- 
ated in  Christ  Jesus  to  good  works,  which  God  hath  ordained 
that  we  should  walk  in  them.1 

And  yet  his  meaning  is  not  by  these  words  to  induce  us  to 
have  any  affiance,  or  to  put  any  confidence,  in  our  works,  as 
by  the  merit  and  deserving  of  them  to  purchase  to  ourselves 
and  others  remission  of  sin,  and  so  consequently  everlasting 
life  ;  for  that  were  mere  blasphemy  against  God's  mercy,  and 
great  derogation  to  the  blood-shedding  of  our  Saviour  Jesus 
Christ.  For  it  is  of  the  free  grace  and  mercy  of  God,  by  the 
mediation  of  the  blood  of  his  Son  Jesus  Christ,  without  merit 
or  deserving  on  our  part,  that  our  sins  are  forgiven  us,  that 
we  are  reconciled  and  brought  again  into  his  favour,  and  are 
made  heirs  of  his  heavenly  kingdom.  Grace,  saith  St.  Au- 
gustine, belongeth  to  God,  who  doth  call  us ;  and  then  hath 
he  good  works,  whosoever  receiveth  grace.  Good  works  then 
bring  not  forth  grace,  but  are  brought  forth  by  grace.  The 
wheel,  saith  he,  turneth  round,  not  to  the  end  that  it  may  be 
made  round ;  but,  because  it  is  first  made  round,  therefore  it 
turneth  round.  So  no  man  doth  good  works,  to  receive  grace 
by  his  good  works  ;  but,  because  he  hath  first  received  grace, 
therefore  consequently  he  doth  good  works.  And  in  another 
place  he  saith,  Good  works  go  not  before  in  him  which  shall 
afterward  be  justified ;  but  good  works  do  follow  after,  when 
a  man  is  first  justified.     St.  Paul  therefore  teacheth,  that  we 


(100) 


>  Eph.  ii.  10. 


SERMON  OF  GOOD  WORK3.  101 

must  do  good  works  for  divers  respects :  First,  to  shew  our- 
selves obedient  children  unto  our  heavenly  Father,  who  hath 
ordained  them,  that  we  should  walk  in  them :  Secondly,  for 
that  they  are  good  declarations  and  testimonies  of  our  Justifi- 
cation :  Thirdly,  that  others,  seeing  our  good  works,  may  the 
rather  by  them  be  stirred  up  and  excited  to  glorify  our  Father 
which  is  in  heaven. 

Let  us  not  therefore  be  slack  to  do  good  works,  seeing  it  is 
the  will  of  God  that  we  should  walk  in  them ;  assuring  our- 
selves that  at  the  last  day  every  man  shall  receive  of  God,  for 
his  labour  done  in  true  faith,  a  greater  reward  than  his  works 
have  deserved. 

And  because  somewhat  shall  now  be  spoken  of  one  particu- 
lar good  work,  whose  commendation  is  both  in  the  Law  and 
in  the  Gospel,  thus  much  is  said  in  the  beginning  generally 
of  all  good  works :  First,  to  remove  out  of  the  way  of  the 
simple  and  unlearned  this  dangerous  stumbling-block,  that  any 
man  should  go  about  to  purchase  or  buy  heaven  with  his 
works :  Secondly,  to  take  away,  so  much  as  may  be,  from 
envious  minds  and  slanderous  tongues,  all  just  occasion  of 
slanderous  speaking,  as  though  good  works  were  rejected. 

This  good  work,  which  now  shall  be  treated  of,  is  Fasting : 
which  is  found  in  the  Scriptures  to  be  of  two  sorts ;  the  one 
outward,  pertaining  to  the  body;  the  other  inward,  in  the 
heart  and  mind. 

This  outward  fast  is  an  abstinence  from  meat,  drink,  and 
all  natural  food,  yea,  from  all  delicious  pleasures  and  delecta- 
tions worldly.  When  this  outward  fast  pertaineth  to  one  par- 
ticular man,  or  to  a  few  and  not  the  whole  number  of  the 
people  for  causes  which  hereafter  shall  be  declared,  then  it  is 
called  a  Private  Fast :  but  when  the  whole  multitude  of  men, 
women,  and  children,  in  a  township  or  city,  yea,  through  a 
whole  country,  do  fast,  it  is  called  a  Public  Fast.  Such  was 
that  Fast  which  the  whole  multitude  of  the  children  of  Israel 
were  commanded  to  keep  the  tenth  day  of  the  seventh  month, 
because  Almighty  God  appointed  that  day  to  be  a  cleansing 
day,  a  day  of  atonement,  a  time  of  reconciliation,  a  day  where- 
in the  people  were  cleansed  from  their  sins.  The  order  and 
manner  how  it  was  done  is  written  in  the  sixteenth  and  twen- 
ty-third chapters  of  Leviticus.1  That  day  the  people  did 
lament,  mourn,  weep,  and  bewail  their  former  sins.  And 
whosoever  upon  that  day  did  not  humble  his  soul,  bewailing 

1  Levit.  xvi.  29,  30 ;  Levit.  xxiii.  27-32. 
9* 


102  SERMON  OF  FASTING. 

his  sins — as  is  said — abstaining  from  all  bodily  food  until  the 
evening,  that  soul,  saith  the  Almighty  God,  should  be  destroyed 
from  among  his  people.  We  do  not  read  that  Moses  ordained, 
by  order  of  law,  any  days  of  public  fast  throughout  the  whole 
year,  more  than  that  one  day.  The  Jews  notwithstanding 
had  more  times  of  common  fasting;  which  the  Prophet 
Zachary  reciteth  to  be  the  fast  of  the  fourth,  the  fast  of  the 
fifth,  the  fast  of  the  seventh,  and  the  fast  of  the  tenth  month.1 
But  for  that  it  appeareth  not  in  the  Levitical  Law  when  they 
were  instituted,  it  is  to  be  judged,  that  those  other  times  of 
fasting  more  than  the  fast  of  the  seventh  month,  were  ordained 
among  the  Jews,  by  the  appointment  of  their  Governors, 
rather  of  devotion,  than  by  any  express  commandment  given 
from  God. 

Upon  the  ordinance  of  this  general  fast,  good  men  took 
occasion  to  appoint  to  themselves  private  fasts,  at  such  times 
as  they  did  either  earnestly  lament  and  bewail  their  sinful 
lives,  or  did  addict  themselves  to  more  fervent  prayer,  that  it 
might  please  God  to  turn  his  wrath  from  them,  when  either 
they  were  admonished  and  brought  to  the  consideration  there- 
of by  the  preaching  of  the  Prophets,  or  otherwise  when  they 
saw  present  danger  to  hang  over  their  heads.  This  sorrow- 
fulness of  heart,  joined  with  fasting,  they  uttered  sometimes 
by  their  outward  behaviour  and  gesture  of  body :  putting  on 
sackcloth,  sprinkling  themselves  with  ashes  and  dust,  and 
sitting  or  lying  upon  the  earth.  For  when  good  men  feel  in 
themselves  the  heavy  burthen  of  sin,  see  damnation  to  be  the 
reward  of  it,  and  behold  with  the  eye  of  their  mind  the  horror 
of  hell;  they  tremble,  they  quake,  and  are  inwardly  touched 
with  sorrowfulness  of  heart  for  their  offences,  and  cannot  but 
accuse  themselves,  and  open  this  their  grief  unto  Almighty 
God,  and  call  upon  him  for  mercy.  This  being  done  seriously, 
their  mind  is  so  occupied,  partly  with  sorrow  and  heaviness, 
partly  with  an  earnest  desire  to  be  delivered  from  this  danger 
of  hell  and  damnation,  that  all  desire  of  meat  and  drink  is  laid 
apart,  and  loathsomeness  of  all  worldly  things  and  pleasures 
cometh  in  place  ;  so  that  nothing  then  liketh  them  more,  than 
to  weep,  to  lament,  to  mourn,  and,  both  with  words  and  be- 
haviour of  body,  to  show  themselves  weary  of  this  life.  Thus 
did  David  fast,  when  he  made  intercession  to  Almighty  God 
for  the  child's  life,  begotten  in  adultery  of  Bathsheba,  Uriah's 
wife.2     King  Ahab  fasted,  after  this  sort,  when  it  repented 

1  Zach.  viii.  19.  2  j  gam.  xii.  ie. 


SERMON  OF  FASTING.  103 

him  of  murdering  of  Naboth,  bewailing  his  own  sinful  doings.1 
Such  was  the  Ninevites'  fast,  brought  to  repentance  by  Jonas' 
preaching.3  When  forty  thousand  of  the  Israelites  were  slain 
in  battle  against  the  Benjamites,  the  Scripture  saith,  All  the 
children  of  Israel,  and  the  whole  multitude  of  the  people, 
went  to  Bethel,  and  sate  there  weeping  before  the  Lord,  and 
fasted  all  that  day  until  night.3  So  did  Daniel,4  Esther,5 
Nehemiah,8  and  many  others  in  the  Old  Testament,  fast. 

But  if  any  man  will  say,  It  is  true,  so  they  fasted  indeed ; 
but  we  are  not  now  under  the  yoke  of  the  Law,  we  are  set  at 
liberty  by  the  freedom  of  the  Gospel ;  therefore  those  rites 
and  customs  of  the  old  Law  bind  not  us,  except  it  can  be 
shewed  by  the  Scriptures  of  the  New  Testament,  or  by  ex- 
amples out  of  the  same,  that  fasting  now  under  the  Gospel  is 
a  restraint  of  meat,  drink,  and  all  bodily  food  and  pleasures 
from  the  body,  as  before. 

First,  that  we  ought  to  fast,  is  a  truth  more  manifest,  than 
that  it  should  here  need  to  be  proved ;  the  Scriptures  which 
teach  the  same  are  evident.  The  doubt  therefore  is,  whether, 
when  we  fast,  we  ought  to  withhold  from  our  bodies  all  meat 
and  drink  during  the  time  of  our  fast,  or  no  ?  That  we  ought 
so  to  do,  may  be  well  gathered  upon  a  question  moved  by 
the  Pharisees  to  Christ,  and  by  his  answer  again  to  the  same. 
Why,  say  they,  do  John's  disciples  fast  often,  and  pray,  and 
we  likewise ;  but  thy  disciples  eat  and  drink,  and  fast  not  at 
all?7  In  this  smooth  question  they  couch  up  subtilly  this 
argument  or  reason :  Whoso  fasteth  not,  that  man  is  not  of 
God:  for  fasting  and  prayer  are  works  both  commended  and 
commanded  of  God  in  the  Scriptures ;  and  all  good  men, 
from  Moses  till  this  time,  as  well  the  Prophets  as  others,  have 
exercised  themselves  in  these  works.  John  also  and  his  dis- 
ciples at  this  day  do  fast  oft,  and  pray  much ;  and  so  do  we 
the  Pharisees  in  like  manner:  but  thy  disciples  fast  not  at  all, 
which  if  thou  wilt  deny,  we  can  easily  prove  it.  For  whoso- 
ever eateth  and  drinketh,  fasteth  not.  Thy  disciples  eat  and 
drink,  therefore  they  fast  not.  Of  this  we  conclude,  say  they, 
necessarily,  that  neither  art  thou,  nor  yet  thy  disciples,  of  God. 
Christ  maketh  answer,  saying,  Can  ye  make  that  the  children 
of  the  wedding  shall  fast,  Avhile  the  Bridegroom  is  with  them  ? 
The  days  shall  come,  when  the  Bridegroom  shall  be  taken  from 

1  1  Kings  xxi.  27.  2  Jonah  iii.  5.  3  Judges  xx.  36. 

4  Dan.  x.  35.  s  Esth.  iv.  16.  6  Neh.  i.  4. 

7  Luke  v.  33. 


104  SERMON  OF  FASTING. 

them :  in  those  days  shall  they  fast.1  Our  Saviour  Christ, 
like  a  good  master,  defendeth  the  innocency  of  his  disciples 
against  the  malice  of  the  arrogant  Pharisees,  and  proveth  that 
his  disciples  are  not  guilty  of  transgressing  any  jot  of  God's 
Law,  although  as  then  they  fasted  not ;  and  in  his  answer 
reproveth  the  Pharisees  of  superstition  and  ignorance.  Super- 
stition, because  they  put  a  religion  in  their  doings,  and  as- 
cribed holiness  to  the  outward  work  wrought,  not  regarding 
to  what  end  fasting  is  ordained.  Of  ignorance,  for  that  they 
could  not  discern  between  time  and  time.  They  knew  not 
that  there  is  a  time  of  rejoicing  and  mirth,  and  a  time  again  of 
lamentation  and  mourning,  which  both  he  teacheth  in  his 
answer;  as  shall  be  touched  more  largely  hereafter,  when  we 
shall  shew  what  time  is  most  fit  to  fast  in.  But  here,  be- 
loved, let  us  note,  that  our  Saviour  Christ,  in  making  his 
answer  to  their  questions,  denied  not,  but  confessed  that  his 
disciples  fasted  not,  and  therefore  agreeth  to  the  Pharisees  in 
this,  as  unto  a  manifest  truth,  that  Avhoso  eateth  and  drinketh, 
fasteth  not. 

Fasting  then,  even  by  Christ's  assent,  is  a  withholding  of 
meat,  drink,  and  all  natural  food  from  the  body,  for  the  deter- 
mined time  of  fasting.  And  that  it  was  used  in  the  primitive 
church,  appeareth  most  evidently  by  the  Chalcedon  Council, 
one  of  the  four  first  general  councils.  The  Fathers  assembled 
there,  to  the  number  of  six  hundred  and  thirty,  considering 
with  themselves  how  acceptable  a  thing  fasting  is  to  God, 
when  it  is  used  according  to  his  word ;  again,  having  before 
their  eyes  also  the  great  abuses  of  the  same  crept  into  the 
church  at  those  days,  through  the  negligence  of  them  which 
should  have  taught  the  people  the  right  use  thereof,  and  by 
vain  glosses  devised  of  men ;  to  reform  the  said  abuses,  and  to 
restore  this  so  good  and  godly  a  work  to  the  true  use  thereof, 
decreed  in  that  council,  that  every  person,  as  well  in  his  pri- 
vate as  public  fast,  should  continue  all  the  day  without  meat 
and  drink,  till  after  the  evening  prayer.  And  whosoever  did 
eat  or  drink  before  the  evening  prayer  was  ended,  should  be 
accounted  and  reputed  not  to  consider  the  purity  of  his  fast. 
This  canon  teacheth  so  evidently  how  fasting  was  used  in  the 
primitive  church,  as  by  words  it  cannot  be  more  plainly  ex- 
pressed. 

Fasting  then,  by  the  decree  of  those  six  hundred  and  thirty 
fathers,  grounding  their  determination   in  this  matter  upon 

>  Luke  v.  34,  35. 


6ERM0N  OP  FASTING.  105 

the  sacred  Scriptures,  and  long  continued  usage  or  practice 
both  of  the  Prophets  and  other  godly  persons  before  the 
coming  of  Christ,  and  also  of  the  Apostles  and  other  devout 
men  in  the'  New  Testament,  is  a  withholding  of  meat,  drink, 
and  all  natural  food  from  the  body,  for  the  determined  time 
of  fasting. 

Thus  much  is  spoken  hitherto  to  make  plain  unto  you 
what  fasting  is.  Now  hereafter  shall  be  shewed  the  true 
and  right  use  of  fasting. 

Good  works  are  not  all  of  one  sort.  For  some  are  of 
themselves,  and  of  their  own  proper  nature,  always  good  ;  as 
to  love  God  above  all  things,  to  love  thy  neighbour  as  thy- 
self, to  honour  thy  father  and  mother,  to  honour  the  higher 
powers,  to  give  to  every  man  that  which  is  his  due,  and  such 
like.  Other  works  there  be  which,  considered  in  themselves 
without  further  respect,  are  of  their  own  nature  merely  indif- 
ferent ;  that  is,  neither  good  nor  evil,  but  take  their  denomi- 
nation of  the  use  or  end  whereunto  they  serve.  Which 
works  having  a  good  end,  are  called  good  works,  and  are 
so  indeed ;  but  yet  that  cometh  not  of  themselves,  but  of  the 
good  end,  whereunto  they  are  referred.  On  the  other  side, 
if  the  end  that  they  serve  unto  be  evil,  it  cannot  then  other- 
wise be,  but  that  they  must  needs  be  evil  also. 

Of  this  sort  of  works  is  fasting ;  which  of  itself  is  a  thing 
merely  indifferent,  but  is  made  better  or  worse  by  the  end 
that  it  serveth  unto.  For  when  it  respecteth  a  good  end,  it  is  a 
good  work  ;  but,  the  end  being  evil,  the  work  itself  is  also  evil. 

To  fast  then,  with  this  persuasion  of  mind,  that  our  fasting 
and  other  good  works  can  make  us  good,  perfect,  and  just 
men,  and  finally  bring  us  to  heaven,  is  a  devilish  persuasion ; 
and  That  fast  is  so  far  off  from  pleasing  of  God,  that  it  refuseth 
his  mercy,  and  is  altogether  derogatory  to  the  merits  of  Christ's 
death,  and  his  precious  blood-shedding.  This  doth  the  par- 
able of  the  Pharisee  and  the  Publican  teach.  Two  men, 
saith  Christ,  went  up  together  into  the  temple  to  pray ;  the  one 
a  Pharisee,  the  other  a  Publican.  The  Pharisee  stood  and 
prayed  thus  with  himself:  I  thank  thee,  O  God,  that  I  am 
not  as  other  men  are,  extortioners,  unjust,  adulterers,  and  as 
this  Publican  is :  I  fast  twice  in  the  week,  I  give  tithes  of  all 
that  I  possess.  The  Publican  stood  afar  off,  and  would  not 
lift  up  his  eyes  to  heaven ;  but  smote  his  breast,  and  said, 
God  be  merciful  to  me  a  sinner.1     In  the  person  of  this  Pha- 

1  Luke  xviii.  10-13 


106  SERMON  OF  FASTING. 

risee,  our  Saviour  Christ  setteth  out  to  the  eye  and  to  the 
judgment  of  the  world,  a  perfect,  just,  and  righteous  man;  such 
a  one  as  is  not  spotted  with  those  vices  that  men  commonly 
are  infected  with — extortion,  bribery,  polling  and  pilling  their 
neighbour,  robbers  and  spoilers  of  commonweals,  crafty,  and 
subtil  in  chopping  and  changing,  using  false  weights  and  detest- 
able perjury  in  their  buying  and  selling,  fornicators,  adulterers, 
and  vicious  livers.  The  Pharisee  was  no  such  man,  neither 
faulty  in  any  such  like  notorious  crime.  But  where  other 
transgressed  by  leaving  things  undone,  which  yet  the  Law  re- 
quired, this  man  did  more  than  was  requisite  by  the  Law  :  for 
he  fasted  twice  in  the  week,  and  gave  tithes  of  all  that  he  had. 
What  could  the  world  then  justly  blame  in  this  man  ?  Yea, 
what  outward  thing  more  could  be  desired  to  be  in  him,  to  make 
him  a  perfect  and  a  more  just  man  ?  Truly,  nothing  by 
Man's  judgment :  and  yet  our  Saviour  Christ  preferreth  the 
poor  Publican  without  fasting,  before  him  with  his  fast.  The 
cause  why  he  doth  so  is  manifest ;  for  the  Publican  having 
no  good  works  at  all  to  trust  unto,  yielded  up  himself  unto 
God,  confessing  his  sins,  and  hoped  certainly  to  be  saved 
by  God's  free  mercy  only.  The  Pharisee  gloried  and  trusted 
so  much  to  his  works,  that  he  thought  himself  sure  enough 
without  mercy,  and  that  he  should  come  to  heaven  by  his 
fasting  and  other  deeds.  To  this  end  serveth  that  parable  : 
for  it  is  spoken  to  them  that  trusted  in  themselves  that  they 
were  righteous,  and  despised  others.  Now,  because  the  Pha- 
risee directeth  his  works  to  an  evil  end,  seeking  by  them  jus- 
tification— which  indeed  is  the  proper  work  of  God  without 
our  merits — his  fasting  twice  in  the  week,  and  all  his  other 
works,  though  they  were  never  so  many,  and  seemed  to  the 
world  never  so  good  and  holy,  yet  in  very  deed  before  God 
they  are  altogether  evil  and  abominable. 

The  mark  also,  that  the  hypocrites  shoot  at  with  their  fast, 
is,  to  appear  holy  in  the  eye  of  the  world,  and  so  to  win  com- 
mendation and  praise  of  men.  But  our  Saviour  Christ  saith 
of  them,  They  have  their  reward  ;*  that  is,  they  have  praise 
and  commendation  of  men,  but  of  God  they  have  none  at  all. 
For  whatsoever  tendeth  to  an  evil  end,  is  itself,  by  that  evil 
end,  made  evil  also. 

Again,  so  long  as  we  keep  ungodliness  in  our  hearts,  and 
suffer  wicked  thoughts  to  tarry  there,  though  we  fast  as  oft  as 
did  either  St.  Paul  or  John  Baptist,  and  keep  it  as  strictly  as 

1  Matt.  vi.  2. 


SERMON  OF  FASTING.  107 

did  the  Ninevites,  yet  shall  it  be  not  only  unprofitable  to  us, 
but  also  a  thing  that  greatly  displeaseth  Almighty  God.  For 
he  saith  that  his  soul  abhorreth  and  hateth  such  fastings,  yea, 
they  are  a  burthen  unto  him,  and  he  is  weary  of  bearing 
them.1  And  therefore,  he  inveigheth  most  sharply  against 
them,  saying  by  the  mouth  of  the  Prophet  Isaiah,  Behold, 
when  you  fast,  your  lust  remaineth  still,  for  you  do  no  less 
violence  to  your  debtors.  Lo,  ye  fast  to  strife  and  debate, 
and  to  smite  with  the  fist  of  wickedness.  Now  ye  shall  not 
fast  thus,  that  you  may  make  your  voice  to  be  heard  above. 
Think  ye  this  fast  pleaseth  me,  that  a  man  should  chasten 
himself  for  a  day  ?  Should  that  be  called  a  fasting,  or  a  day 
that  pleaseth  the  Lord  ;a  Now,  dearly  beloved,  seeing  that 
Almighty  God  alloweth  not  our  fast  for  the  work's  sake,  but 
chiefly  respecteth  our  heart,  how  it  is  affected ;  and  then 
esteemeth  our  fast  either  good  or  evil,  by  the  end  that  it 
serveth  for ;  it  is  our  part  to  rend  our  hearts,  and  not  our 
garments,  as  we  are  advertised  by  the  Prophet  Joel  ;3  that  is, 
our  sorrow  and  mourning  must  be  inward  in  heart,  and  not 
in  outward  shew  only ;  yea,  it  is  requisite  that  first,  before 
all  things,  we  cleanse  our  hearts  from  sin,  and  then  direct  our 
fast  to  such  an  end  as  God  will  allow  to  be  good. 

There  be  three  ends,  whereunto  if  our  fast  be  directed,  it 
is  then  a  work  profitable  to  us,  and  accepted  of  God. 

The  first  is,  to  chastise  the  flesh,  that  it  be  not  too  wanton, 
but  tamed  and  brought  in  subjection  to  the  spirit.  This 
respect  had  St.  Paul  in  his  fast,  when  he  said,  I  chastise  my 
body,  and  bring  it  into  subjection,  lest  by  any  means  it  cometh 
to  pass,  that,  when  I  have  preached  to  others,  I  myself  be 
found  a  cast-away.4 

The  second,  that  the  spirit  may  be  more  earnest  and  fervent 
to  prayer.  To  this  end  fasted  the  Prophets  and  Teachers 
that  were  at  Antioch,  before  they  sent  forth  Paul  and  Barna- 
bas to  preach  the  Gospel.5  The  same  two  Apostles  fasted 
for  the  like  purpose,  when  they  commended  to  God,  by  their 
earnest  prayers,  the  congregations  that  were  at  Antioch,  Pisi- 
dia,  Iconium,  and  Lystra ;  as  we  read  in  the  Acts  of  the 
Apostles.6 

The  third,  that  our  fast  be  a  testimony  and  witness  with 
us  before  God,  of  our  humble  submission  to  his  high  Majesty, 
when  we  confess  and  acknowledge  our  sins  unto  him,  and  are 

i  Isaiah  i.  13,  14.         2  Isaiah  lviii.  3,  4,  5.       3  Joel  ii.  12,  13. 
*  1  Cor.  k.  27.  5  Acts  xiii.  2,  3.  6  Acts  xiv.  21-23. 


108  SERMON  OF  FASTING. 

inwardly  touched  with  sorrowfulness  of  heart,  bewailing  the 
same  in  the  affliction  of  our  bodies.  These  are  three  ends 
or  right  uses  of  fasting.  The  first  belongeth  most  properly  to 
private  fasts :  the  other  two  are  common,  as  well  to  public 
fasts,  as  to  private:  and  thus  much  for  the  use  of  fasting. 
Lord  have  mercy  upon  us,  and  give  us  grace,  that  while  we 
live  in  this  miserable  world,  we  may  through  thy  help  bring 
forth  this  and  such  other  fruits  of  the  Spirit,  commended  and 
commanded  in  thy  holy  word,  to  the  glory  of  thy  name,  and 
to  our  comforts,  that,  after  the  race  of  this  wretched  life,  we 
may  live  everlastingly  with  thee  in  thy  heavenly  kingdom, 
not  for  the  merits  and  worthiness  of  our  works,  but  for  thy 
mercies'  sake  and  the  merits  of  thy  dear  son  Jesus  Christ : 
to  whom,  with  thee  and  the  Holy  Ghost,  be  all  laud,  honour 
and  glory,  for  ever  and  ever.     Amen. 


AN  HOMILY  OH  SERMON 


CONCERNING    PRAYER. 

There  is  nothing  in  all  man's  life,  well-beloved  in  our  Sa- 
viour Christ,  so  needful  to  be  spoken  of,  and  daily  to  be  called 
upon,  as  hearty,  zealous,  and  devout  prayer ;  the  necessity 
whereof  is  so  great,  that  without  it  nothing  may  be  well  ob- 
tained at  God's  hand.  For,  as  the  Apostle  James  saith,  Every 
good  and  perfect  gift  cometh  from  above,  and  proceedeth 
from  the  Father  of  lights  ;*  who  is  also  said  to  be  rich  and 
liberal  towards  all  them  that  call  upon  him  ;2  not  because 
he  either  will  not  or  cannot  give  without  asking,  but  because 
he  hath  appointed  prayer  as  an  ordinary  means  between  him 
and  us. 

There  is  no  doubt  but  he  always  knoweth  what  we  have 
need  of,3  and  is  always  most  ready  to  give  abundance  of 
those  things  that  we  lack.  Yet,  to  the  intent  we  might  ac- 
knowledge him  to  be  the  giver  of  all  good  things,  and  behave 
ourselves  thankfully  towards  him  in  that  behalf,  loving,  fear- 
ing, and  worshipping  him  sincerely  and  truly,  as  we  ought  to 
do ;  he  hath  profitably  and  wisely  ordained,  that  in  time  of 
necessity  we  should  humble  ourselves  in  his  sight,  pour  out 
the  secrets  of  our  heart  before  him,  and  crave  help  at  his 
hands,  with  continual,  earnest,  and  devout  prayer.  By  the 
mouth  of  his  holy  Prophet  David  he  saith  on  this  wise  :  Call 
upon  me  in  the  days  of  thy  trouble,  and  I  will  deliver  thee.4 
Iiikewise  in  the  Gospel,  by  the  mouth  of  his  well-beloved  Son 
Christ,  he  saith,  Ask,  and  it  shall  be  given  you  ;  knock,  and 
it  shall  be  opened  :  for  whosoever  asketh,  receiveth  ;  whoso- 
ever seeketh,  findeth  ;  and  to  him  that  knocketh,  it  shall  be 
opened.5  St.  Paul  also  most  agreeably  consenting  hereunto, 
willeth'  men  to  pray  every  where,8  and  to  continue  therein 

1  James  i.  17.         2  Rom.  x.  12.  3  Matt.  vi.  32. 

*  Ps.  1.  15.  6  Matt.  vii.  7,  8.  6  1  Tim.  ii.  8  ;  Phil.  iv.  6. 

10  (109) 


110  THE  FIRST  PART  OF  THE 

with  thanksgiving.1  Neither  doth  the  Messed  Apostle  St. 
James  in  this  point  any  thing  dissent,  but,  earnestly  exhort- 
ing all  men  to  diligent  prayer,  saith,  If  any  man  lack  wisdom, 
let  him  ask  it  of  God,  which  giveth  liberally  to  all  men,  and 
reproacheth  no  man.3  Also,  in  another  place,  Pray  one  for 
another,  saith  he,  that  ye  may  be  healed  :  for  the  righteous 
man's  prayer  availeth  much,  if  it  be  fervent.3  What  other 
thing  are  we  taught  by  these  and  such  other  places,  but  only 
this,  that  Almighty  God,  notwithstanding  his  heavenly  wisdom 
and  foreknowledge,  will  be  prayed  unto  ;  that  he  will  be  called 
upon  ;  that  he  will  have  us  no  less  willing  on  our  part  to  ask, 
than  he  on  his  part  is  willing  to  give  1 

Therefore  most  fond  and  foolish  is  the  opinion  and  reason 
of  those  men,  which  therefore  think  all  prayer  to  be  super- 
fluous and  vain,  because  God  searcheth  the  heart  and  the 
reins,  and  knoweth  the  meaning  of  the  spirit  before  we  ask.4 
For  if  this  fleshly  and  carnal  reason  were  sufficient  to  disan- 
nul prayer,  then  why  did  our  Saviour  Christ  so  often  cry  to 
his  disciples,  Watch  and  pray  ?5  Why  did  he  prescribe  them 
a  form  of  prayer,  saying,  When  ye  pray,  pray  after  this  sort : 
Our  Father,  which  art  in  heaven,  &c.  ?6  Why  did  he  pray 
so  often  and  so  earnestly  himself  before  his  passion  ?  Finally, 
why  did  the  Apostles,  immediately  after  his  ascension,  gather 
themselves  together  into  one  several  place,  and  there  continue 
a  long  time  in  prayer  V  Either  they  must  condemn  Christ 
and  his  Apostles  of  extreme  folly,  or  else  they  must  needs 
grant,  that  prayer  is  a  thing  most  necessary  for  all  men,  at 
all  times,  and  in  all  places.  Sure  it  is,  that  there  is  nothing 
more  expedient  or  needful  for  mankind,  in  all  the  world,  than 
prayer.  Pray  always,  saith  St.  Paul,  with  all  manner  of 
prayer  and  supplication,  and  watch  thereto  Avith  all  diligence.8 
Also  in  another  place,  he  willeth  us  to  pray  continually,  with- 
out any  intermission  or  ceasing  ;9  meaning  thereby  that  we 
ought  never  to  slack  or  faint  in  prayer,  but  to  continue 
therein  to  our  lives'  end.  A  number  of  other  such  places 
might  here  be  alleged  of  like  effect ;  I  mean,  to  declare  the 
great  necessity  and  use  of  prayer  :  but  what  need  many  proofs 
in  a  plain  matter  ?  seeing  there  is  no  man  so  ignorant  but  he 
knoweth,  no  man  so  blind  but  he  seeth,  that  prayer  is  a  thing 


»  Col.  iv.  2,  3.  2  James  i.  5.  3  James  v.  16. 

4  Rom.  viii.  27.  fl  Luke  xxi.  36 ;  Luke  xxii.  46 ;  Mark  xiv.  38. 

6  Matt.  vi.  9-13.  7  Acts  i.  14.  8  Ephes.  vi.  18. 

9  1  Thess.  v.  17. 


SERMON  CONCERNING  PRAYER.  Ill 

most  needful  in  all  estates  and  degrees  of  men.  For  only  by 
the  help  hereof  we  attain  to  those  heavenly  and  everlasting 
treasures,  which  God  our  heavenly  Father  hath  reserved  and 
laid  up  for  his  children,  in  his  dear  and  well-beloved  Son 
Jesus  Christ,  with  this  covenant  and  promise  most  assuredly 
confirmed  and  sealed  unto  us,  that,  if  we  ask,  we  shall 
receive.1 

Now,  the  great  necessity  of  prayer  being  sufficiently  known, 
that  our  minds  and  hearts  may  be  the  more  provoked  and 
stirred  thereunto,  let  us  briefly  consider  what  wonderful 
strength  and  power  it  hath  to  bring  strange  and  mighty  things 
to  pass.  We  read  in  the  Book  of  Exodus,  that  Joshua,  fight- 
ing against  the  Amalekites,  did  conquer  and  overcome  them, 
not  so  much  by  virtue  of  his  own  strength,  as  by  the  earnest 
and  continual  prayer  of  Moses ;  who  as  long  as  he  held  up 
his  hands  to  God,  so  long  did  Israel  prevail ;  but  when  he 
fainted,  and  let  his  hands  down,  then  did  Amalek  and  his 
people  prevail :  insomuch  that  Aaron  and  Hur,  being  in  the 
mount  with  him,  were  fain  to  stay  up  his  hands  until  the 
going  down  of  the  sun  ;2  otherwise  had  the  people  of  God 
that  day  been  utterly  discomfited  and  put  to  flight.  Also  we 
read  in  another  place  of  Joshua  himself,  Iioav  he  at  the  be- 
sieging of  Gibeon,  making  his  humble  petition  to  Almighty 
God,  caused  the  sun  and  moon  to  stay  their  course,  and  to 
stand  still  in  the  midst  of  heaven  for  the  space  of  a  whole 
day,  until  such  time  as  the  people  were  sufficiently  avenged 
upon  their  enemies.3  And  was  not  Jehosaphat's  prayer  of 
great  force  and  strength,  when  God  at  his  request  caused  his 
enemies  to  fall  out  among  themselves,  and  wilfully  to  destroy 
one  another  ?4  Who  can  marvel  enough  at  the  effect  and 
virtue  of  Elijah's  prayer?  He,  being  a  man  subject  to  affec- 
tions as  we  are,  prayed  to  the  Lord  that  it  might  not  rain,  and 
there  fell  no  rain  upon  the  earth  for  the  space  of  three  years 
and  six  months.  Again,  he  prayed  that  it  might  rain,  and 
there  fell  great  plenty,  so  that  the  earth  brought  forth  her  in- 
crease most  abundantly.5  It  were  too  long  to  tell  of  Judith, 
Esther,  Susannah,  and  of  divers  other  godly  men  and  women, 
how  greatly  they  prevailed  in  all  their  doings,  by  giving  their 
minds  earnestly  and  devoutly  to  prayer.  Let  it  be  sufficient, 
at  this  time,  to  conclude  with  the  sayings  of  Augustine  and 

1  John  xiv.  13,  14;  Jehn  xvi.  23,  24.  2  Exod.  xvii.  11,  12. 

3  Joshua  x.  12,  13.  42  Chron.  xx.  18,  23. 

6  1  Kings  xvii.  1 ;  xviii.  42-45;  James  v.  17,  18. 


112  THE  FIRST  PART  OF  THE 

Chysostom ;  whereof  the  one  calleth  prayer  the  key  of 
heaven  ;  the  other  plainly  affirmeth,  that  there  is  nothing  in 
all  the  world  more  strong,  than  a  man  that  giveth  himself  to 
fervent  prayer. 

Now  then,  dearly  beloved,  seeing  prayer  is  so  needful  a 
thing,  and  of  so  great  strength  before  God,  let  us,  according 
as  we  are  taught  by  the  example  of  Christ  and  his  Apostles, 
be  earnest  and  diligent  in  calling  on  the  name  of  the  Lord. 
Let  us  never  faint,  never  slack,  never  give  over ;  but  let  us 
daily  and  hourly,  early  and  late,  in  season  and  out  of  season, 
be  occupied  in  godly  meditations  and  prayers.  What,  if  we 
obtain  not  our  petitions  at  the  first  ?  Yet  let  us  not  be  dis- 
couraged, yet  let  us  continually  cry  and  call  upon  God  :  he 
will  surely  hear  us  at  length,  if  for  no  other  cause,  yet  for 
very  importunity's  sake.  Remember  the  parable  of  the  un- 
righteous judge  and  the  poor  widow  ;  how  she  by  her  impor- 
tunate means  caused  him  to  do  her  justice  against  her  adver- 
sary, although  otherwise  he  feared  neither  God  nor  man.1 
Shall  not  God  much  more  avenge  his  elect,  saith  our  Saviour 
Christ,  which  cry  unto  him  day  and  night  ?2  Thus  he  taught 
his  disciples,  and  in  them  all  other  true  Christian  men,  to 
pray  always,  and  never  to  faint  or  shrink.  Remember  also 
the  example  of  the  woman  of  Canaan,  how  she  was  rejected 
of  Christ,  and  called  dog,  as  one  most  unworthy  of  any  benefit 
at  his  hands :  yet  she  gave  not  over,  but  followed  him  still, 
crying  and  calling  unto  him  to  be  good  and  merciful  unto  her 
daughter.  And  at  length,  by  very  importunity,  she  obtained 
her  request.3  O  let  us  learn  by  these  examples  to  be  earnest 
and  fervent  in  prayer,  assuring  ourselves,  that  whatsoever  we 
ask  of  God  the  Father,  in  the  name  of  his  Son  Christ,  and 
according  to  his  will,  he  will  undoubtedly  grant  it.4  He  is 
truth  itself;  and  as  truly  as  he  hath  promised  it,  so  truly  will 
he  perform  it.  God,  for  his  great  mercies'  sake,  so  work  in 
our  hearts  by  his  Holy  Spirit,  that  we  may  always  make  our 
humble  prayers  unto  him,  as  we  ought  to  do,  and  always  ob- 
tain the  thing  which  we  ask,  through  Jesus  Christ  our  Lord : 
to  whom,  with  the  Father  and  the  Holy  Ghost,  be  all  honour 
and  glory,  world  without  end.     Amen. 

1  Luke  xviii.  1-5.  2  Luke  xviii.  7. 

3  Matt.  xv.  22-28.  4  John  xvi.  23. 


SERMON  CONCERNING  PRAYER.  113 

THE  SECOND  PART  OF  THE  HOMILY  CONCERNING 
PRAYER 

In  the  First  Part  of  this  Sermon  ye  heard  the  great  neces- 
sity, and  also  the  great  force,  of  devout  and  earnest  prayer 
declared  and  proved  unto  you,  both  by  divers  weighty  testi- 
monies, and  also  by  sundry  good  examples  of  Holy  Scripture. 

Now  shall  you  learn  whom  you  ought  to  call  upon,  and  to 
whom  you  ought  always  to  direct  your  prayers. 

We  are  evidently  taught  in  God's  Holy  Testament,  that 
Almighty  God  is  the  only  fountain  and  well-spring  of  all  good- 
ness ;  and  that,  whatsoever  we  have  in  this  world,  we  receive 
it  only  at  his  hands.  To  this  effect  serveth  the  place  of  St. 
James  :  Every  good  and  perfect  gift,  saith  he,  cometh  from 
above,  and  proceedeth  from  the  Father  of  lights.1  To  this 
effect  also  serveth  the  testimony  of  Paul,  in  divers  places  of 
his  Epistles,  witnessing  that  the  spirit  of  wisdom,  the  spirit 
of  knowledge  and  revelation,  yea,  every  good  and  heavenly 
gift,  as  faith,  hope,  charity,  grace,  and  peace,  cometh  only  and 
solely  of  God.  In  consideration  whereof,  he  bursteth  out  into 
a  sudden  passion,  and  saith,  O  man,  what  thing  hast  thou, 
which  thou  hast  not  received  :  Therefore,  whensoever  we  need 
or  lack  any  thing,  pertaining  either  to  the  body  or  to  the  soul, 
it  behoveth  us  to  run  only  unto  God,  who  is  the  only  giver  of 
all  good  things.3  Our  Saviour  Christ  in  the  Gospel,  teaching 
his  disciples  how  they  should  pray,  sendeth  them  to  the  Father 
in  his  name,  saying,  Verily,  verily,  I  say  unto  you,  whatso- 
ever ye  ask  the  Father  in  my  name,  he  will  give  it  unto  you.3 
And  in  another  place,  When  ye  pray,  pray  after  this  sort : 
Our  Father,  which  art  in  heaven,  &c.4  And  doth  not  God 
himself,  by  the  mouth  of  his  Prophet  David,  will  and  com- 
mand us  to  call  upon  him  ?5  The  Apostle  wisheth  grace  and 
peace  to  all  them  that  call  on  the  name  of  the  Lord,  and  of 
his  Son  Jesus  Christ  ;6  as  doth  also  the  Prophet  Joel,  saying, 
And  it  shall  come  to  pass,  that  whosoever  shall  call  on  the 
name  of  the  Lord  shall  be  saved.7 

Thus  then  it  is  plain  by  the  infallible  word  of  truth  and 
life,  that  in  all  our  necessities  we  must  flee  unto  God,  direct 
our  prayers  unto  him,  call  upon  his  holy  name,  desire  help  at 

1  James  i.  17.  2  1  Cor.  iv.  7.     3  John  xvi.  23. 

*  Matt.  vi.  9 ;  Luke  xi.  2.       5  Ps.  1.  15. 

5  1  Cor.  ii.  3 ;  Philip,  i.  2 ;  Ephes.  vi.  24.       i  Joel  ii.  32  ;  Acts  ii.  21. 
10* 


114  THE  SECOND  PART  OF  THE 

his  hands,  and  at  none  other's ;  whereof  if  ye  will  yet  have  a 
further  reason,  mark  that  which  followeth. 

There  are  certain  conditions  most  requisite  to  be  found  in 
every  such  a  one  as  must  be  called  upon  ;  which  if  they  be 
not  found  in  him  unto  whom  we  pray,  then  doth  our  prayer 
avail  us  nothing,  but  is  altogether  in  vain.  The  first  is  this, 
that  he,  to  whom  we  make  our  prayers,  be  able  to  help  us. 
The  second  is,  that  he  will  help  us.  The  third  is,  that  he 
be  such  a  one  as  may  hear  our  prayers.  The  fourth  is,  that 
he  understand  better  than  we  ourselves  what  we  lack,  and  how 
far  we  have  need  of  help. 

If  these  things  be  to  be  found  in  any  other  saving  only  God, 
then  may  we  lawfully  call  upon  some  other  besides  God.  But 
what  man  is  so  gross,  but  he  well  understandeth  that  these 
things  are  only  proper  to  him  which  is  omnipotent,  and 
knoweth  all  things,  even  the  very  secrets  of  the  heart ;  that  is 
to  say,  only  and  to  God  alone  ?  Whereof  it  followeth,  that 
we  must  call  neither  upon  Angel,  nor  yet  upon  Saint,  but  only 
and  solely  upon  God  ;  as  St.  Paul  doth  write,  How  shall  men 
call  upon  him  in  whom  they  have  not  believed  ?*  So  that  in- 
vocation or  prayer  may  not  be  made  without  faith  in  him  on 
whom  we  call ;  but  that  we  must  first  believe  in  him,  before 
we  can  make  our  prayer  unto  him.  Whereupon  we  must 
only  and  solely  pray  unto  God :  for  to  say  that  we  should 
believe  either  in  Angel  or  Saint,  or  in  any  other  living  crea- 
ture, were  most  horrible  blasphemy  against  God  and  his  holy 
word :  neither  ought  this  fancy  to  enter  into  the  heart  of  any 
Christian  man  ;  because  we  are  expressly  taught,  in  the  word 
of  the  Lord,  only  to  repose  our  faith  in  the  blessed  Trinity ; 
in  whose  only  name  we  are  also  baptized,  according  to  the 
express  commandment  of  our  Saviour  Jesus  Christ,  in  the  last 
of  St.  Matthew.3 

But  that  the  truth  hereof  may  the  better  appear,  even  to 
them  that  be  most  simple  and  unlearned,  let  us  consider  what 
prayer  is.  St.  Augustine  calleth  it  a  lifting  up  of  the  mind  to 
God ;  that  is  to  say,  an  humble  and  lowly  pouring  out  of  the 
heart  to  God.  Isidorus  saith,  that  it  is  an  affection  of  the 
heart,  and  not  a  labour  of  the  lips.  So  that,  by  these  places, 
true  prayer  doth  consist  not  so  much  in  the  outward  sound 
and  voice  of  words,  as  in  the  inward  groaning  and  crying  of 
the  heart  to  God. 

Now  then,  is  there  any  Angel,  any  Virgin,  any  Patriarch 

1  Rom.  x.  14.  2  Matt,  xxviii.  19. 


SERMON  CONCERNING  PRAYER.  115 

or  Prophet  among  the  dead,  that  can  understand  or  know  the 
meaning  of  the  heart  ?  The  Scripture  saith,  It  is  God  that 
searcheth  the  heart  and  the  reins,  and  that  he  only  knoweth 
the  hearts  of  the  children  of  men.1  As  for  the  Saints,  they 
have  so  little  knowledge  of  the  secrets  of  the  heart,  that  many 
of  the  ancient  Fathers  greatly  doubt  whether  they  know  any 
thing  at  all,  that  is  commonly  done  on  earth.  And  albeit 
some  think  they  do,  yet  St.  Augustine,  a  Doctor  of  great  au- 
thority and  also  antiquity,  hath  this  opinion  of  them ;  That 
they  know  no  more  what  we  do  on  earth,  than  we  know  what 
they  do  in  heaven.  For  proof  whereof,  he  allegeth  the  words 
of  Isaiah  the  Prophet,  where  it  is  said,  Abraham  is  ignorant 
of  us,  and  Israel  knoweth  us  not.2  His  mind  therefore  is  this, 
not  that  we  should  put  any  religion  in  worshipping  of  them, 
or  praying  unto  them  ;  but  that  we  should  honour  them  by 
following  their  virtuous  and  godly  life.  For,  as  he  witnesseth 
in  another  place,  the  Martyrs,  and  holy  men  in  times  past, 
were  wont  after  their  death  to  be  remembered  and  named  of 
the  Priest  at  Divine  Service ;  but  never  to  be  invocated  or 
called  upon.  And  why  so  ?  Because  the  Priest,  saith  he,  is 
God's  Priest,  and  not  theirs  ;  whereby  he  is  bound  to  call  upon 
God,  and  not  upon  them. 

Thus  you  see,  that  the  authority  both  of  the  Scripture,  and 
also  of  Augustine,  doth  not  permit  that  we  should  pray  unto 
them.  O  that  all  men  would  studiously  read  and  search  the 
Scriptures !  then  should  they  not  be  drowned  in  ignorance, 
but  should  easily  perceive  the  truth,  as  well  of  this  point  of 
doctrine,  as  of  all  the  rest.  For  there  doth  the  Holy  Ghost 
plainly  teach  us,  that  Christ  is  our  only  Mediator  and  Inter- 
cessor with  God,  and  that  we  must  seek  and  run  to  no  other. 
If  any  man  sinneth,  saith  St.  John,  we  have  an  advocate  with 
the  Father,  Jesus  Christ  the  righteous ;  and  he  is  the  propi- 
tiation for  our  sins.3  St.  Paul  also  saith,  There  is  one  God, 
and  one  Mediator  between  God  and  man,  even  the  man 
Jesus  Christ.4  Whereunto  agreeth  the  testimony  of  our  Sa- 
viour himself,  Avitnessing  that  no  man  cometh  to  the  Father, 
but  only  by  him,  who  is  the  way,  the  truth,  the  life,5  yea,  and 
the  only  door,  whereby  we  must  enter  into  the  kingdom  of 
heaven,6  beoause  God  is  pleased  in  no  other  but  in  him.7  For 
which  cause  also  he  crieth,  and  calleth  unto  us,  that  we  should 

1  Ps.  vii.  9 ;  Rev.  ii.  23 ;  Jer.  xvii.  10 ;  2  Chron.  vi.  30.     2  Isa.  Ixiii.  16. 
3  1  John  ii.  1,  2.  4  1  Tim.  ii.  5.  6  John  xiv.  6. 

6  John  x.  9.  7  Matt.  xvii.  5. 


116  THE  SECOND  PART  OF  THE 

come  unto  him,  saying,  Come  unto  me  all  ye  that  labour  and 
be  heavy  laden,  and  I  shall  refresh  you.1  Would  Christ  have 
us  so  necessarily  come  unto  him  ?  and  shall  we  most  un- 
thankfully  leave  him,  and  run  unto  other  ?  This  is  even  that 
which  God  so  greatly  complaineth  of  by  his  Prophet  Jeremy, 
saying,  My  people  have  committed  two  great  offences  ;  they 
have  forsaken  me  the  fountain  of  the  waters  of  life,  and  have 
digged  to  themselves  broken  pits,  that  can  hold  no  water.3  Is 
not  that  man,  think  you,  unwise,  that  will  run  for  water  to  a 
little  brook,  when  he  may  as  well  go  to  the  head  spring  ? 
Even  so  may  his  wisdom  be  justly  suspected,  that  will  flee 
unto  Saints  in  time  of  necessity,  when  he  may  boldly  and 
without  fear  declare  his  grief,  and  direct  his  prayer,  unto  the 
Lord  himself. 

If  God  were  strange,  or  dangerous  to  be  talked  withal,  then 
might  we  justly  draw  back,  and  seek  to  some  otber.  But  the 
Lord  is  nigh  unto  all  them  that  call  upon  him  in  faith  and 
and  truth:3  and  the  prayer  of  the  humble  and  meek4  hath 
always  pleased  him.  "What  if  we  be  sinners,  shall  we  not 
therefore  pray  unto  God  ?  or  shall  we  despair  to  obtain  any 
thing  at  his  hands?  Why  did  Christ  then  teach  us  to  ask  for- 
giveness of  our  sins,  saying,  And  forgive  us  our  trespasses,  as 
we  forgive  them  that  trespass  against  us  ?s  Shall  we  think 
that  the  saints  are  more  merciful  in  hearing  sinners,  than  God  ? 
David  saith,  that  the  Lord  is  full  of  compassion  and  mercy, 
slow  to  anger,  and  of  great  kindness.6  St.  Paul  saith,  that  he 
is  rich  in  mercy  toward  all  them  that  call  upon  him.7-  And 
he  himself  by  the  mouth  of  his  Prophet  Isaiah  saith,  For  a 
little  while  have  I  forsaken  thee,  but  with  great  compassion 
will  I  gather  thee :  for  a  moment  in  mine  anger  I  have  hid 
my  face  from  thee,  but  with  everlasting  mercy  have  I  had 
compassion  upon  thee.8  Therefore  the  sins  of  any  man  ought 
not  to  withhold  him  from  praying  unto  the  Lord  his  God. 
But,  if  he  be  truly  penitent  and  steadfast  in  faith,  let  him  assure 
himself  that  the  Lord  will  be  merciful  unto  him,  and  hear  his 
prayers. 

O  but  I  dare  not,  will  some  man  say,  trouble  God  at  all 
times  with  my  prayers ;  we  see  that  in  King's  houses,  and 
courts  of  Princes,  men  cannot  be  admitted,  unless  they  first 
use  the  help  and  means  of  some  special  Nobleman,  to  come  to 

'  Matt.  xi.  28.  2  Jer.  ii.  13.  »  Ps.  cxlv.  18. 

4  Judith  ix.  11.  5  Matt.  vi.  12.  6  Ps.  ciii.  8. 

7  Ephes.  ii.  4.  8  Isa.  liv.  7,  8. 


SERMON  CONCERNING  PRAYER.  117 

the  speech  of  the  King,  and  to  obtain  the  thing  that  they 
would  have. 

To  this  reason  doth  St.  Ambrose  answer  very  well,  writing 
upon  the  first  chapter  to  the  Romans.  Therefore,  saith  he, 
we  use  to  go  unto  the  King  by  Officers  and  Noblemen,  be- 
cause the  King  is  a  mortal  man,  and  knoweth  not  to  whom  he 
may  commit  the  government  of  the  commonwealth.  But  to 
have  God  our  friend,  from  whom  nothing  is  hid,  we  need  not 
any  helper,  that  should  further  us  with  his  good  word,  but 
only  a  devout  and  godly  mind.  And  if  it  be  so,  that  we  need 
one  to  entreat  for  us,  why  may  we  not  content  ourselves  with 
that  one  Mediator,  which  is  at  the  right  hand  of  God  the 
Father,  and  there  liveth  for  ever  to  make  intercession  for  us  ?* 
As  the  blood  of  Christ  did  redeem  us  on  the  cross,  and  cleanse 
us  from  our  sins ;  even  so  it  is  now  able  to  save  all  them  that 
come  unto  God  by  it.  For  Christ,  sitting  in  heaven,  hath  an 
everlasting  priesthood,  and  always  prayeth  to  his  Father  for 
them  that  be  penitent,  obtaining  by  virtue  of  his  wounds, 
which  are  evermore  in  the  sight  of  God,  not  only  perfect 
remission  of  our  sins,2  but  also  all  other  necessaries  that  we 
lack  in  this  world;3  so  that  this  only  Mediator*  is  sufficient  in 
heaven,  and  needeth  no  others  to  help  him.5 

Why  then  do  we  pray  one  for  another  in  this  life  1  some 
man  perchance  will  here  demand.  Forsooth  we  are  willed 
so  to  do,  by  the  express  commandment  both  of  Christ  and  his 
disciples ;  to  declare  therein,  as  well  the  faith  that  we  have  in 
Christ  towards  God,  as  also  the  mutual  charity  that  we  bear 
one  towards  another,  in  that  we  pity  our  brother's  case,  and 
make  our  humble  petition  to  God  for  him.  But  that  we 
should  pray  unto  saints,  neither  have  we  any  commandment 
in  all  the  Scripture,  nor  yet  example  which  we  may  safely 
follow.  So  that,  being  done  without  authority  of  God's  word, 
it  lackelh  the  ground  of  faith,  and  therefore  cannot  be  accept- 
able before  God.6  For  whatsoever  is  not  of  faith  is  sin.7  And 
the  Apostle  saith,  that  faith  cometh  by  hearing,  and  hearing 
by  the  word  of  God.8 

Yet  thou  wilt  object  further,  that  the  saints  in  heaven  do 
pray  for  us,  and  that  their  prayer  proceedeth  of  an  earnest 
charity,  that  they  have  towards  their  brethren  on  earth. 

Whereto  it  may  be  well  answered,  first,  that  no  man  know- 

1  Heb.  vii.  25.  2  James  v.  15.  3  Matt.  vi.  33. 

<  1  Tim.  ii.  5.  5  Coloss.  iv.  12  «  Heb.  xi.  6. 

'  Rom.  xiv.  23.  s  Rom.  x.  17. 


118  THE  SECOND  PART  OF  THE 

eth  whether  they  do  pray  for  us,  or  no.  And  if  any  will  go 
about  to  prove  it  by  the  nature  of  charity,  concluding,  that, 
because  they  did  pray  for  men  on  earth,  therefore  they  do 
much  more  the  same  now  in  heaven ;  then  may  it  be  said  by 
the  same  reason,  that  as  oft  as  we  do  weep  on  earth,  they  do 
also  weep  in  heaven,  because  while  they  lived  in  this  world, 
it  is  most  certain  and  sure  they  did  so.  And  for  that  place 
which  is  written  in  the  Apocalypse,  namely,  that  the  angel 
did  offer  up  the  prayers  of  the  saints  upon  the  golden  altar,1  it 
is  properly  meant,  and  ought  properly  to  be  understood,  of 
those  saints  that  are  yet  living  on  earth,  and  not  of  them  that 
are  dead ;  otherwise  what  need  were  it  that  the  Angel  should 
offer  up  their  prayers  being  now  in  heaven  before  the  face  of 
Almighty  God  ?  But  admit  the  saints  do  pray  for  us,  yet  do 
we  not  know  how,  whether  specially  for  them  which  call 
upon  them,  or  else  generally  for  all  men,  wishing  well  to 
every  man  alike.  If  they  pray  specially  for  them  which  call 
upon  them,  then  it  is  like  they  hear  our  prayers,  and  also 
know  our  hearts'  desire.  Which  thing  to  be  false,  it  is  already 
proved,  both  by  the  Scriptures,  and  also  by  the  authority  of 
Augustine. 

Let  us  not,  therefore,  put  our  trust  or  confidence  in  the 
Saints  or  Martyrs  that  be  dead.  Let  us  not  call  upon  them, 
nor  desire  help  at  their  hands :  but  let  us  always  lift  up  our 
hearts  to  God,  in  the  name  of  his  dear  Son  Christ,  for  whose 
sake,  as  God  hath  promised  to  hear  our  prayer,  so  he  will 
truly  perform  it.  Invocation  is  a  thing  proper  unto  God; 
which  if  we  attribute  unto  the  saints,  it  soundeth  to  their 
reproach,  neither  can  they  well  bear  it  at  our  hands.  When 
Paul  had  healed  a  certain  lame  man,  which  was  impotent  in 
his  feet,  at  Lystra,  the .  people  would  have  done  sacrifice  to 
him  and  Barnabas ;  who  rending  their  clothes  refused  it,  and 
exhorted  them  to  worship  the  true  God.3  Likewise  in  the 
Revelation,  when  St.  John  fell  before  the  Angel's  feet  to  wor- 
ship him,  the  Angel  would  not  permit  him  to  do  it,  but  com- 
manded him  that  he  should  worship  God.3  Which  examples 
declare  unto  us,  that  the  Saints  and  Angels  in  heaven  will  not 
have  us  to  do  any  honour  unto  them,  that  is  due  and  proper 
unto  God.  He  only  is  our  Father  ;  he  only  is  omnipotent ; 
he  only  knoweth  and  understandeth  all  things ;  he  only  can 
help  us  at  all  times,  and  in  all  places :  He  suffereth  the  sun 
to  shine  upon  the  good  and  the  bad ;    he  feedeth  the  young 

1  Rev.  viii.  3.      2  Acts  xiv.  8-18.      3  Rev.  xix.  10;  Rev.  xxii.  8,  9. 


SERMON  CONCERNING  PRAYER.  119 

ravens  that  cry  unto  him  ;*  he  saveth  both  man  and  beast ;  he 
will  not  that  any  one  hair  of  our  head  shall  perish,  but  is 
always  ready  to  help  and  preserve  all  them  that  put  their  trust 
in  him;  according  as  he  hath  promised,  saying,  Before  they* 
call  I  will  answer,  and  whilst  they  speak  I  will  hear.2  Let  us 
not,  therefore,  any  thing  mistrust  his  goodness ;  let  us  not  fear 
to  come  before  the  throne  of  his  mercy ;  let  us  not  seek  the 
aid  and  help  of  saints;  but  let  us  come  boldly  ourselves, 
nothing  doubting  but  God  for  Christ's  sake,  in  whom  he  is 
well  pleased,  will  hear  us  without  a  spokesman,  and  accom- 
plish our  desire  in  all  such  things  as  shall  be  agreeable  to  his 
most  holy  will.  So  saith  Chrysostom,  an  ancient  Doctor  of 
the  church ;  and  so  must  we  steadfastly  believe,  not  because 
he  saith  it,  but  much  more  because  it  is  the  doctrine  of  our 
Saviour  Christ  himself;  Avho  hath  promised,  that,  if  we  pray 
to  the  Father  in  his  name,  we  shall  certainly  be  heard,  both 
to  the  relief  of  our  necessities,  and  also  to  the  salvation  of  our 
souls;  which  he  hath  purchased  unto  us,  not  with  gold  or 
silver,  but  with  his  precious  blood  shed  once  for  all  upon  the 
cross. 

To  him,  therefore,  with  the  Father  and  the  Holy  Ghost, 
three  persons  and  one  God,  be  all  honour,  praise,  and  glory, 
for  ever  and  ever.     Amen. 


THE  THIRD  PART  OF  THE  HOMILY  CONCERNING 
PRAYER. 

Ye  were  taught,  in  the  other  part  of  this  Sermon,  unto 
whom  ye  ought  to  direct  your  prayers  in  time  of  need  and 
necessity ;  that  is  to  wit,  not  unto  Angels  or  Saints,  but  unto 
the  eternal  and  ever-living  God  ;3  who,  because  he  is  merci- 
ful, is  always  ready  to  hear  us,  when  we  call  upon  him  in 
true  and  perfect  faith.4  And  because  he  is  omnipotent,  he 
can  easily  perform  and  bring  to  pass  the  thing  that  we  request 
to  have  at  his  hands.  To  doubt  of  his  power,  it  were  a  plain 
point  of  infidelity,  and  clean  against  the  doctrine  of  the  Holy 
Ghost,  which  teacheth  that  he  is  all  in  all.     And  as  touching 

1  Luke  xii.  24.       2  Isa.  lxv.  24.      3  Job.  xxii.  27.     4  Zech.  xiii.  9. 


120  THE  THIRD  PART  OF  THE 

his  good  will  in  this  behalf,  we  have  express  testimonies  in 
Scripture,  how  that  he  will  help  us,  and  also  deliver  us,  if 
we  call  upon  him  in  time  of  trouble.1  So  that  in  both  respects, 
^ve  ought  rather  to  call  upon  him  than  upon  any  other. 
Neither  ought  any  man  therefore  to  doubt  to  come  boldly 
unto  God,  because  he  is  a  sinner.3  For  the  Lord,  as  the 
Prophet  David  saith,  is  gracious  and  merciful ;  yea,  his  mercy 
and  goodness  endureth  for  ever.3:  He  that  sent  his  own  Son 
into  the  world  to  save  sinners,  will  he  not  also  hear  sinners, 
if  with  a  true  penitent  heart  and  a  steadfast  faith  they  pray 
unto  him  ?  Yea,  if  we  acknowledge  our  sins,  God  is  faithful 
and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all 
unrighteousness;4  as  we  are  plainly  taught  by  the  examples 
of  David,5  Peter,  Mary  Magdalen,6  the  Publican,  and  divers 
others.  .  And  whereas  we  must  needs  use  the  help  of  some 
mediator  and  intercessor,  let  us  content  ourselves  with  him 
that  is  the  true  and  only  Mediator  of  the  New  Testament, 
namely,  the  Lord  and  Saviour  Jesus  Christ.  For,  as  St. 
John  saith,  If  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous,  who  is  the  propitiation  for 
our  sins.7  And  St.  Paul  in  his  First  Epistle  to  Timothy 
saith,  There  is  one  God,  and  one  Mediator  between  God  and 
man,  even  the  man  Jesus  Christ,  who  gave  himself  a  ransom 
for  all  men,  to  be  a  testimony  in  due  time.8 

Now  after  this  doctrine  established,  you  shall  be  instructed 
for  what  kind  of  things,  and  what  kind  of  persons,  ye  ought 
to  make  your  prayers  unto  God. 

It  greatly  behoveth  all  men,  when  they  pray,  to  consider 
well  and  diligently  with  themselves,  what  they  ask  and  re- 
quire at  God's  hand ;  lest,  if  they  desire  that  thing  which 
they  ought  not,  their  petitions  be  made  void,  and  of  none 
effect.  There  came,  on  a  time,  unto  Agesilaus  the  King,  a 
certain  importunate  suitor,  who  requested  him  in  a  matter 
earnestly  saying,  Sir,  and  it  please  your  Grace,  you  did  once 
promise  me.  Truth,  quoth  the  King,  if  it  be  just  that  thou 
requirest,  then  I  promised  thee  ;  otherwise  I  did  only  speak  it, 
and  not  promise  it.  The  man  would  not  be  so  answered  at 
the  King's  hand  ;  but  still  urging  him  more  and  more,  said, 
It  becometh  a  King  to  perform  the  least  word  he  hath  spoken, 
yea,  if  he  should  only  beck  with  his  head.     No  more,  saith 

1  Ps.  1.  15.  2  1  Tim.  i.  16.  3  Ps.  cvii.  1. 

4  1  John  i.  9.  5  2  Sam.  xii.  13.  6  Luke  vii.  50. 

M  John  ii.  1,2         8  1  Tim.  ii.  5,  6. 


SERMON  CONCERNING  PRAYER.  121 

the  King,  than  it  behoveth  one,  that  cometh  to  a  King,  to 
speak  and  ask  those  things  which  are  rightful  and  honest. 
Thus  the  King  cast  oft"  this  unreasonable  and  importunate 
suitor. 

Now,  if  so  great  consideration  be  to  be  had,  when  we 
kneel  before  an  earthly  king,  how  much  more  ought  to  be 
had  when  we  kneel  before  the  heavenly  King ;  who  is  only 
delighted  with  justice  and  equity,  neither  will  admit  any  vain, 
foolish,  or  unjust  petition  !  Therefore  it  shall  be  good  and 
profitable,  thoroughly  to  consider  and  determine  with  our- 
selves, what  things  we  may  lawfully  ask  of  God,  without  fear 
of  repulse ;  and  also  what  kind  of  persons  we  are  bound  to 
commend  unto  God  in  our  daily  prayers. 

Two  things  are  chiefly  to  be  respected  in  every  good  and 
godly  man's  prayer :  his  own  necessity,  and  the  glory  of 
Almighty  God. 

Necessity  belongeth  either  outwardly  to  the  body,  or  else 
inwardly  to  the  soul.  Which  part  of  man,  because  it  is 
much  more  precious  and  excellent  than  the  other,  therefore 
we  ought  first  of  all  to  crave  such  things  as  properly  belong 
to  the  salvation  thereof;  as  the  gift  of  repentance,  the  gift  of 
faith,  the  gift  of  charity  and  good  works,  remission  and  for- 
giveness of  sins,  patience  in  adversity,  lowliness  hi  prosperity, 
and  such  other  like  fruits  of  the  Spirit,  as  hope,  love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  meekness,  and 
temperance,1  which  things  God  requireth  of  all  them  that 
profess  themselves  to  be  his  children,  saying  unto  them  in  this 
wise,  Let  your  light  so  shine  before  men,  that  they  may  see 
your  good  works,  and  glorify  your  Father  which  is  in  heaven.3 
And  in  another  place  also  he  saith,  Seek  ye  first  the  kingdom 
of  God,  and  his  righteousness,  and  then  all  other  things  shall 
be  given  unto  you.3  Wherein  he  putteth  us  in  mind,  that 
our  chief  and  greatest  care  ought  to  be  for  those  things  which 
pertain  to  the  health  and  safeguard  of  the  soul,  because  we 
have  here,  as  the  Apostle  saith,  no  continuing  city,  but  do 
seek  after  another  in  the  world  to  come.4 

Now  when  we  have  sufficiently  prayed  for  things  belong- 
ing to  the  soul,  then  may  we  lawfully,  and  with  safe  con- 
science, pray  also  for  our  bodily  necessities,  as  meat,  drink, 
clothing,  health  of  body,  deliverance  out  of  prison,  good  luck 
in  our  daily  affairs,  and  so  forth,  according  as  we  shall  have 

1  Gal.  v.  22.  2  Matt.  v.  16. 

3  Matt.  vi.  33.  4  Heb.  xiii.  14. 

11 


122  THE  THtRD  PART  OF  THE 

need.  Whereof,  what  better  example  can  we  desire  to  have, 
than  of  Christ  himself,  who  taught  his  disciples  and  all  other 
Christian  men,  first  to  pray  for  heavenly  things,  and  after- 
ward for  earthly  things  ;  as  is  to  be  seen  in  that  prayer  which 
he  left  unto  his  church,  commonly  called  the  Lord's  Prayer  f* 
In  the  Third  Book  of  Kings,  and  third  chapter,  it  is  written, 
that  God  appeared  by  night  in  a  dream  unto  Solomon  the 
King,  saying,  Ask  of  me  whatsoever  thou  wilt,  and  I  will 
give  it  thee.2  Solomon  made  his  humble  prayer,  and  asked 
a  wise  and  prudent  heart,  that  might  judge  and  understand, 
what  were  good,  and  what  were  ill,  what  were  godly,  and 
what  were  ungodly,  what  were  righteous,  and  what  were 
unrighteous,  in  the  sight  of  the  Lord.3  It  pleased  God  won- 
drously  that  he  had  asked  this  thing.  And  God  said  unto 
him,  Because  thou  hast  requested  this  word,  and  hast  not 
desired  many  days  and  long  years  upon  the  earth,  neither 
abundance  of  riches  and  goods,  nor  yet  the  life  of  thine 
enemies  which  hate  thee,  but  hast  desired  wisdom  to  sit  in 
judgment ;  Behold,  I  have  done  unto  thee  according  to  thy 
words  ;  I  have  given  thee  a  wise  heart,  full  of  knowledge  and 
understanding,  so  that  there  was  never  any  like  thee  before 
time,  neither  shall  be  in  time  to  come.  Moreover,  I  have 
besides  this  given  thee  that  which  thou  hast  not  required, 
namely,  worldly  wealth  and  riches,  princely  honour  and 
glory,  so  that  thou  shalt  therein  also  pass  all  Kings  that  ever 
were.4;  Note  in  this  example,  how  Solomon,  being  put  to 
his  choice  to  ask  of  God  whatsoever  he  would,  requested  not 
vain  and  transitory  things,  but  the  high  and  heavenly  treasures 
of  wisdom ;  and  that,  in  so  doing,  he  obtaineth,  as  it  were  in 
recompense,  both  riches  and  honour.  Wherein  is  given  us 
to  understand,  that,  in  our  daily  prayers,  we  should  chiefly 
and  principally  ask  those  things  which  concern  the  kingdom 
of  God,  and  the  salvation  of  our  own  souls,  nothing  doubting 
but  all  other  things  shall — according  to  the  promise  of  Christ — 
be  given  unto  us. 

But  here  we  must  take  heed  that  we  forget  not  that  other 
end,  whereof  mention  was  made  before,  namely,  the  glory  of 
God.  Which  unless  we  mind,  and  set  before  our  eyes  in 
making  our  prayers,  we  may  not  look  to  be  heard,  or  to 
receive  any  thing  of  the  Lord.  In  the  twentieth  chapter  of 
Matthew,  the  mother  of  the  two  sons  of  Zebedee  came  unto 

1  Matt.  vi.  9-13 ;  Luke  xi.  2-5.  2  1  Kings  iii.  5. 

8  1  Kings  iii.  9.  *  1  Kings  ii.  10-14. 


SERMON  CONCERNING  PRAYER.  123 

Jesus,  worshipping  him,  and  saying,  Grant  that  my  two  sons 
may  sit  in  thy  kingdom,  the  one  on  thy  right  hand,  and  the 
other  at  thy  left  hand.1  In  this  petition  she  did  not  respect 
the  glory  of  God,  but  plainly  declared  the  ambition  and  vain- 
glory of  her  own  mind  ;  for  which  cause  she  was  also  most 
worthily  repelled  and  rebuked  at  the  Lord's  hand.  In  like 
manner  we  read  in  the  Acts  of  one  Simon  Magus,  a  sorcerer, 
how  that  he,  perceiving  that  through  laying  on  of  the  Apos- 
tles' hands  the  Holy  Ghost  was  given,  offered  them  money, 
saying,  Give  me  also  this  power,  that,  on  whomsoever  I  lay 
my  hands,  he  may  receive  the  Holy  Ghost.3  In  making  this 
request,  he  sought  not  the  honour  and  glory  of  God,  but  his 
own  private  gain  and  lucre,  thinking  to  get  great  store  of 
money  by  this  feat ;  and  therefore  it  was  justly  said  unto 
him,  Thy  money  perish  with  thee,  because  thou  thinkest  that 
the  gift  of  God  may  be  obtained  with  money.3  By  these  and 
such  other  examples  we  are  taught,  whensoever  we  make  our 
prayers  unto  God,  chiefly  to  respect  the  honour  and  glory  of 
his  name.  Whereof  we  have  this  general  precept  in  the 
Apostle  Paul ;  Whether  ye  eat  or  drink,  or  whatsoever  ye 
do,  look  that  ye  do  it  to  the  glory  of  God.4  Which  thing  we 
shall  best  of  all  do,  if  we  follow  the  example  of  our  Saviour 
Christ,  who,  praying  that  the  bitter  cup  of  death  might  pass 
from  him,5  would  not  therein  have  his  own  will  fulfilled,  but 
referred  the  whole  matter  to  the  good  will  and  pleasure  of  his 
Father.6 

And  hitherto  concerning  those  things,  that  we  may  law- 
fully and  boldly  ask  of  God.  Now  it  followeth,  that  we 
declare  what  kind  of  persons  we  are  bound  in  conscience  to 
pray  for. 

St.  Paul,  writing  to  Timothy,  exhorteth  him  to  make 
prayers  and  supplications  for  all  men,  exempting  none,  of 
what  degree  or  state  soever  they  be.7  In  which  place  he 
maketh  mention  by  name  of  Kings  and  Rulers  which  are  in 
authority ;  putting  us  thereby  to  knowledge,  how  greatly  it 
concerneth  the  profit  of  the  commonwealth,  to  pray  diligently 
for  the  higher  powers.  Neither  is  it  without  good  cause,  that 
he  doth  so  often  in  all  his  Epistles  crave  the  prayers  of  God's 


1  Matt.  xx.  20,  21 ;  Mark  x.  37.  2  Acts  viii.  18,  19. 

3  Acts  viii.  20.  4  1  Cor.  x.  31 ;  Coloss.  iii.  17. 

6  Matt.  xxvi.  39  ;  Heb.  v.  7.  6  Luke  xxii.  42 ;  Mark  xiv.  36. 
*  1  Tim.  ii.  1,  2. 


124  THE  THIRD  TART  OF  THE 

people  for  himself.1  For  in  so  doing,  he  declareth  to  the 
world,  how  expedient  and  needful  it  is,  daily  to  call  upon  God 
for  the  Ministers  of  his  holy  word  and  sacraments,  that  they 
may  have  the  door  of  utterance  opened  unto  them,  that  they 
may  truly  understand  the  Scriptures,  that  they  may  effectually 
preach  the  same  unto  the  people,  and  bring  forth  the  true 
fruits  thereof,  to  the  example  of  all  other.  After  this  sort  did 
the  congregation  continually  pray  for  Peter  at  Jerusalem,3  and 
for  Paul  among  the  Gentiles,  to  the  great  increase  and  fur- 
therance of  Christ's  Gospel.  And  if  we,  following  their  good 
example  herein,  will  study  to  do  the  like,  doubtless  it  cannot 
be  expressed  how  greatly  we  shall  both  help  ourselves,  and 
also  please  God. 

To  discourse  and  run  through  all  degrees  of  persons,  it  were 
too  long.  Therefore  ye  shall  briefly  take  this  one  conclusion 
for  all :  Whomsoever  we  are  bound  by  express  commandment 
to  love,  for  those  also  are  we  bound  in  conscience  to  pray. 
But  we  are  bound  by  express  commandment  to  love  all  men 
as  ourselves  :  therefore  we  are  also  bound  to  pray  for  all  men, 
even  as  well  as  if  it  were  for  ourselves,  notwithstanding  we 
know  them  to  be  our  extreme  and  deadly  enemies  :3  for  so 
doth  our  Saviour  Christ  plainly  teach  us  in  his  holy  Gospel, 
saying,  Love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  pray  for  them  that  persecute  you ; 
that  ye  may  be  the  children  of  your  Father  which  is  in  heaven.4 
And  as  he  taught  his  disciples,  so  did  he  practise  himself  in 
his  lifetime,  praying  for  his  enemies  upon  the  cross,  and  de- 
siring his  Father  to  forgive  them,  because  they  knew  not  what 
they  did.5  As  did  also  that  holy  and  blessed  martyr  Stephen, 
when  he  was  cruelly  stoned  to  death  of  the  stubborn  and 
stiff-necked  Jews,6  to  the  example  of  all  them  that  will  truly 
and  unfeignedly  follow  their  Lord  and  Master  Christ  in  this 
miserable  and  mortal  life. 

Now,  to  entreat  of  that  question,  whether  we  ought  to  pray 
for  them  that  are  departed  out  of  this  world,  or  no.  Wherein, 
if  we  will  cleave  only  unto  the  word  of  God,  then  must  we 
needs  grant,  that  we  have  no  commandment  so  to  do.  For 
the  Scripture  doth  acknowledge  but  two  places  after  this  life  ; 

1  Coloss.  iv.  3;  Rom.  xv.  30;  2  Thess.  iii.  I ;  Ephes.  vi.  19;  1  Thess. 
v.  35;  2  Cor.  i.  11. 

2  Acts  xii.  5.  3  Luke  vi.  27,  28.  4  Matt.  v.  44,  45. 
6  Luke  xxiii.  34.          6  Acts  vii,  60. 


SERMON  CONCERNING  PRAYER.  125 

the  one  proper  to  the  elect  and  blessed  of  God,  the  other  to 
the  reprobate  and  damned  souls  ;  as  may  be  well  gathered  by 
the  parable  of  Lazarus  and  the  rich  man  ;*  which  place  St. 
A  ugustine  expounding,  saith  in  this  wise  :  That  which  Abra- 
ham speaketh  unto  the  rich  man  in  Luke's  Gospel — namely, 
that  the  just  cannot  go  into  those  places  where  the  wicked  are 
tormented — what  other  thing  doth  it  signify,  but  only  this, 
that  the  just,  by  reason  of  God's  judgment,  which  may  not  be 
revoked,  can  show  no  deed  of  mercy  in  helping  them,  which 
after  this  life  are  cast  into  prison,  until  they  pay  the  uttermost 
farthing  ?  These  words,  as  they  confound  the  opinion  of  help- 
ing the  dead  by  prayer,  so  they  do  clean  confute  and  take 
away  the  vain  error  of  purgatory,  which  is  grounded  upon 
this  saying  of  the  Gospel,  Thou  shalt  not  depart  thence,  until 
thou  hast  paid  the  uttermost  farthing.3  Now  doth  St.  Augus- 
tine say,  that  those  men  which  are  cast  into  prison  after  this 
life  on  that  condition,  may  in  no  wise  be  holpen,  though  we 
would  help  them  never  so  much.  And  why  ?  Because  the 
sentence  of  God  is  unchangeable,  and  cannot  be  revoked 
again.  Therefore,  let  us  not  deceive  ourselves,  thinking  that 
either  we  may  help  other,  or  other  may  help  us  by  their  good 
and  charitable  prayers  in  time  to  come.  For,  as  the  Preacher 
saith,  When  the  tree  falleth,  whether  it  be  toward  the  south 
or  toward  the  north,  in  what  place  soever  the  tree  falleth, 
there  it  lieth  ;3  meaning  thereby,  that  every  mortal  man  dieth 
either  in  the  state  of  salvation  or  damnation  :  according  as  the 
words  of  the  Evangelist  John  do  also  plainly  import,  saying, 
He  that  believeth  on  the  Son  of  God  hath  eternal  life  ;  but  he 
that  believeth  not  on  the  Son  shall  never  see  life,  but  the 
wrath  of  God  abideth  upon  him.4  Where  is  then  the  third 
place,  which  they  call  purgatory  ?  Or  where  shall  our  prayers 
help  and  profit  the  dead  1  St.  Augustine  doth  only  acknow- 
ledge two  places  after  this  life,  heaven  and  hell.  As  for  the 
third  place,  he  doth  plainly  deny  that  there  is  any  such  to  be 
found  in  all  Scripture.  Chrysostom  likewise  is  of  this  mind, 
that,  unless  we  wash  away  our  sins  in  this  present  woi'ld,  we 
shall  find  no  comfort  afterward.  And  St.  Cyprian  saith,  that, 
after  death,  repentance  and  sorrow  of  pain  shall  be  without 
fruit ;  weeping  also  shall  be  in  vain,  and  prayer  shall  be  to  no 
purpose.  Therefore  he  counselled!  all  men  to  make  provi- 
sion for  themselves  while  they  may,  because,  when  they  are 


1  Luke  xvi.  19-27.    2  Matt.  v.  26.     3  Eccles.  xi.  3.     4  John  iii.  36. 
11* 


126  THE  THIRD  PART  OF  THE 

once  departed  out  of  this  life,  there  is  no  place  for  repentance, 
nor  yet  for  satisfaction. 

Let  these  and  such  other  places  be  sufficient  to  take  away 
the  gross  error  of  purgatory  out  of  our  heads  :  neither  let  us 
dream  any  more,  that  the  souls  of  the  dead  are  any  thing  at  all 
holpen  by  our  prayers :  but,  as  the  Scripture  teacheth  us,  let 
us  think  that  the  soul  of  man,  passing  out  of  the  body,  goeth 
straightways  either  to  heaven,  or  else  to  hell,  whereof  the  one 
needeth  no  prayer,  the  other  is  without  redemption. 

The  only  purgatory,  wherein  we  must  trust  to  be  saved,  is 
the  death  and  blood  of  Christ ;  which  if  we  apprehend  with  a 
true  and  steadfast  faith,  it  purgeth  and  cleanseth  us  from  all 
our  sins,  even  as  well  as  if  he  were  now  hanging  upon  the 
cross.  The  blood  of  Christ,  saith  St.  John,  hath  cleansed  us 
from  all  sin.1  The  blood  of  Christ,  saith  St.  Paul,  hath 
purged  our  consciences  from  dead  works,  to  serve  the  living 
God.3  Also  in  another  place  he  saith,  We  be  sanctified  and 
made  holy  by  the  offering  up  of  the  body  of  Jesus  Christ  done 
once  for  all.3  Yea,  he  addeth  more,  saying,  With  the  one 
oblation  of  his  blessed  body  and  precious  blood,  he  hath  made 
perfect  for  ever  and  ever,  all  them  that  are  sanctified.4  This 
then  is  that  purgatory,  wherein  all  Christian  men  must  put 
their  whole  trust  and  confidence  ;  nothing  doubting,  but  if 
they  truly  repent  them  of  their  sins,  and  die  in  perfect  faith, 
that  then  they  shall  forthwith  pass  from  death  to  life.  If  this 
kind  of  purgation  will  not  serve  them,  let  them  never  hope  to 
be  released  by  other  men's  prayers,  though  they  should  con- 
tinue therein  unto  the  world's  end.  He  that  cannot  be  saved 
by  faith  in  Christ's  blood,  how  shall  he  look  to  be  delivered 
by  man's  intercessions  ?  Hath  God  more  respect  to  man  on 
eardi,  than  he  hath  to  Christ  in  heaven  ?  If  any  man  sin, 
saith  St.  John,  we  have  an  advocate  with  the  Father,  even 
Jesus  Christ  the  righteous,  and  he  is  the  propitiation  for  our 
sins.5  But  we  must  take  heed  that  we  call  upon  this  Advo- 
cate, while  we  have  space  given  us  in  this  life  ;  lest,  when  we 
are  once  dead,  there  be  no  hope  of  salvation  left  unto  us. 
For,  as  every  man  sleepeth  with  his  own  cause,  so  every  man 
shall  rise  again  with  his  own  cause.  And  look,  in  what  state 
he  dieth,  in  the  same  state  he  shall  be  also  judged,  whether  it 
be  to  salvation  or  damnation. 

Let  us  not  therefore  dream  either  of  purgatory,  or  of  prayer 

i  1  John  i.  7.  2  Heb.  ix.  14.  3  Heb.  x.  10. 

«  Heb.  x.  14.  s  1  John  ii.  1,  2. 


SERMON  CONCERNING  PRAYER.  127 

for  the  souls  of  them  that  be  dead ;  but  let  us  earnestly  and 
diligently  pray  for  them  which  are  expressly  commanded  in 
Holy  Scripture,  namely,  for  Kings  and  Rulers,  for  Ministers 
of  God's  holy  word  and  sacraments,  for  the  saints  of  this 
world,  otherwise  called  the  faithful ;  to  be  short,  for  all  men 
living,  be  they  never  so  great  enemies  to  God  and  his  people, 
as  Jews,  Turks,  Pagans,  Infidels,  Heretics,  &c.  Then  shall 
we  truly  fulfil  the  commandment  of  God  in  that  behalf,  and 
plainly  declare  ourselves  to  be  the  true  children  of  our  hea- 
venly Father ;  who  suffereth  the  sun  to  shine  upon  the  good 
and  the  bad,  and  the  rain  to  fall  upon  the  just  and  the  unjust. 
For  which,  and  all  other  benefits  most  abundantly  bestowed 
upon  mankind  from  the  beginning,  let  us  give  him  hearty 
thanks,  as  we  are  most  bound,  and  praise  his  name  for  ever 
and  ever.     Amen. 


AN  HOMILY 


PLACE  AND  TIME  OF  PRAYER. 

God,  through  his  almighty  power,  wisdom,  and  goodness, 
created  in  the  beginning  heaven  and  earth,  the  sun,  the  moon, 
the  stars,  the  fowls  of  the  air,  the  beasts  of  the  earth,  the  fishes 
in  the  sea,  and  all  other  creatures,  for  the  use  and  commodity 
of  man ;  whom  also  he  had  created  to  his  own  image  and 
likeness,  and  given  him  the  use  and  government  over  them 
all,  to  the  end  he  should  use  them  in  such  sort  as  he  had 
given  him  in  charge  and  commandment;  and  also  that  he 
should  declare  himself  thankful  and  kind  for  all  those  benefits, 
so  liberally  and  so  graciously  bestowed  upon  him,  utterly 
without  any  deserving  on  his  behalf.  And  although  we  ought 
at  all  times  and  in  all  places,  to  have  in  remembrance,  and  to 
be  thankful  to,  our  gracious  Lord — according  as  it  is  written, 
I  will  magnify  the  Lord  at  all  times  i1  and  again,  wheresoever 
the  Lord  beareth  rule,  O  my  soul,  praise  the  Lord3 — yet  it 
appeareth  to  be  God's  good  will  and  pleasure,  that  we  should 
at  special  times,  and  in  special  places,  gather  ourselves  to- 
gether to  the  intent  his  name  might  be  renowned,  and  his 
glory  set  forth  in  the  congregation  and  assembly  of  his 
saints. 

As  concerning  the  time,  which  Almighty  God  hath  ap- 
pointed his  people  to  assemble  together  solemnly,  it  doth 
appear  by  the  Fourth  Commandment  of  God :  Remember, 
saith  God,  that  thou  keep  holy  the  Sabbath-day.3  Upon  the 
which  day,  as  is  plain  in  the  Acts  of  the  Apostles,4  the  people 
accustomably  resorted  together,  and  heard  diligently  the  Law 
and  the  Prophets  read  among  them.  And  albeit  this  com- 
mandment of  God  doth  not  bind  Christian  people  so  straitly 
to  observe  and  keep  the  utter  ceremonies  of  the  Sabbath-day, 
as  it  was  given  unto  the  Jews,  as  touching  the  forbearing  of 
work  and  labour  in  time  of  great  necessity,  and  as  touching 

1  Ps.  xxxiv.  1.       2  p3<  ciii.  22.      3  Exodus  xx.  8.      4  Acts  xiii.  14. 
(128) 


SERMON  OF  THE  PLACE  AND  TIME  OF  PRAYER.     129 

the  precise  keeping  of  the  seventh  day,  after  the  manner  of 
the  Jews : — for  we  keep  now  the  first  day,  which  is  our  Sun- 
day, and  make  that  our  Sabbath,  that  is,  our  day  of  rest,  in 
the  honour  of  our  Saviour  Christ,  who,  as  upon  that  day,  rose 
from  death,  conquering  the  same  most  triumphantly : — yet, 
notwithstanding,  whatsoever  is  found  in  the  commandment 
appertaining  to  the  law  of  nature,  as  a  thing  most  godly,  most 
just,  and  needful  for  the  setting  forth  of  God's  glory,  it  ought 
to  be  retained  and  kept  of  all  good  Christian  people.  And 
therefore,  by  this  commandment,  we  ought  to  have  a  time,  as 
one  day  in  the  week,  wherein  we  ought  to  rest,  yea,  from  our 
lawful  and  needful  works.  For,  like  as  it  appeareth  by  this 
commandment,  that  no  man  in  the  six  days  ought  to  be  sloth- 
ful or  idle,  but  diligently  to  labour  in  that  state  wherein  God 
hath  set  him :  even  so,  God  hath  given  express  charge  to  all 
men,  that  upon  the  Sabbath-day,  which  is  now  our  Sunday, 
they  should  cease  from  all  weekly  and  work-day  labour,  to 
the  intent  that  like  as  God  himself  wrought  six  days,  and 
rested  the  seventh,  and  blessed  and  sanctified  it,  and  conse- 
crated it  to  quietness  and  rest  from  labour  ;*  even  so  God's 
obedient  people  should  use  the  Sunday  holily,  and  rest  from 
their  common  and  daily  business,  and  also  give  themselves 
wholly  to  heavenly  exercises  of  God's  true  religion  and  ser- 
vice. So  that  God  doth  not  only  command  the  observation 
of  this  holy  day,  but  also  by  his  own  example  doth  stir  and 
provoke  us  to  the  diligent  keeping  of  the  same.  Good  natural 
children  will  not  only  become  obedient  to  the  commandment 
of  their  parents,  but  also  have  a  diligent  eye  to  their  doings, 
and  gladly  follow  the  same.  So,  if  we  will  be  the  children 
of  our  heavenly  Father,  we  must  be  careful  to  keep  the  Chris- 
tian Sabbath-day — which  is  the  Sunday — not  only  for  that  it 
is  God's  express  commandment,  but  also  to  declare  ourselves 
to  be  loving  children,  in  following  the  example  of  our  gracious 
Lord  and  Father. 

Thus  it  may  plainly  appear,  that  God's  will  and  command- 
ment was  to  have  a  solemn  time  and  standing  day  in  the 
week,  wherein  the  people  should  come  together,  and  have  in 
remembrance  his  wonderful  benefits,  and  to  render  him  thanks 
for  them,  as  appertained!  to  loving,  kind,  and  obedient  people. 

This  example  and  commandment  of  God,  the  godly  Chris- 
tian people  began  to  follow,  immediately  after  the  ascension 
of  our  Lord  Christ,  and  began  to  choose  them  a  standing  day 

1  Gen.  ii.  2,  3. 


130  SERMON  OF  THE 

of  the  week  to  come  together  in ;  yet  not  the  seventh  day— 
which  the  Jews  kept — but  the  Lord's  day,  the  day  of  the 
Lord's  resurrection,  the  day  after  the  seventh  day,  which  is 
the  first  day  of  the  week.  Of  the  which  day  mention  is  made 
by  St.  Paul  on  this  wise :  In  the  first  day  of  the  Sabbath,  let 
every  man  lay  up  what  he  thinketh  good  ;*  meaning  for  the 
poor.  By  the  first  day  of  the  Sabbath  is  meant  our  Sunday ; 
which  is  the  first  day  after  the  Jew's  seventh  day.  And  in 
the  Apocalypse  it  is  more  plain,  whereas  St.  John  saith,  I 
was  in  the  spirit  upon  the  Lord's  day.3  Sithence  which  time 
God's  people  hath  always,  in  all  ages,  without  any  gainsay- 
ing, used  to  come  together  upon  the  Sunday ;  to  celebrate  and 
honour  the  Lord's  blessed  name,  and  carefully  to  keep  that 
day  in  holy  rest  and  quietness,  both  man,  woman,  child,  ser- 
vant, and  stranger.  For  the  transgression  and  breach  of 
which  day,  God  hath  declared  himself  much  to  be  grieved ; 
as  it  may  appear  by  him,  who,  for  gathering  of  sticks  on  the 
Sabbath-day,  was  stoned  to  death.3 

But,  alas !  all  these  notwithstanding,  it  is  lamentable  to  see 
the  wicked  boldness  of  those  that  will  be  counted  God's  peo- 
ple, who  pass  nothing  at  all  of  keeping  and  hallowing  the 
Sunday.  And  these  people  are  of  two  sorts.  The  one  sort, 
if  they  have  any  business  to  do,  though  there  be  no  extreme 
need,  they  must  not  spare  for  the  Sunday ;  they  must  ride 
and  journey  on  the  Sunday;  they  must  drive  and  carry  on 
the  Sunday ;  they  must  row  and  ferry  on  the  Sunday ;  they 
must  buy  and  sell  on  the  Sunday;  they  must  keep  markets 
and  fairs  on  the  Sunday ;  finally  they  use  all  days  alike ; 
work-days  and  holy-days  all  are  one.  The  other  sort  is 
worse.  For  although  they  will  not  travel  nor  labour  on  the 
Sunday  as  they  do  on  the  week-day ;  yet  they  will  not  rest  in 
holiness,  as  God  commandeth ;  but  they  rest  in  ungodliness 
and  filthiness,  prancing  in  their  pride,  pranking  and  pricking, 
pointing  and  painting  themselves,  to  be  gorgeous  and  gay: 
they  rest  in  excess  and  superfluity,  in  gluttony  and  drunken- 
ness, like  rats  and  swine :  they  rest  in  brawling  and  railing, 
in  quarrelling  and  fighting :  they  rest  in  wantonness,  in  toyish 
talking,  in  filthy  fleshliness :  so  that  it  doth  too  evidently 
appear  that  God  is  more  dishonoured,  and  the  devil  better 
served,  on  the  Sunday,  than  upon  all  the  days  of  the  week 
besides.  And  I  assure  you,  the  beasts,  which  are  commanded 
to  rest  on  the  Sunday,  honour  God  better  than  this  kind  of 

1  1  Cor.  xvi.  2.  2  Rev.  i.  10.  3  Numb.  xv.  32-36. 


PLACE  AND  TIME  OF  PRAYER.  131 

people :  for  they  offend  not  God,  they  break  not  their  holy 
day. 

Wherefore,  0  ye  people  of  God,  lay  your  hands  upon  your 
hearts ;  repent  and  amend  this  grievous  and  dangerous  wick- 
edness; stand  in  awe  of  the  commandment  of  God;  gladly 
follow  the  example  of  God  himself;  be  not  disobedient  to  the 
godly  order  of  Christ's  church,  used  and  kept  from  the  Apos- 
tles' time  until  this  day.  Fear  the  displeasure  and  just  plagues 
of  Almighty  God,  if  ye  be  negligent,  and  forbear  not  labouring 
and  travelling  on  the  Sabbath-day  or  Sunday,  and  do  not 
resort  together  to  celebrate  and  magnify  God's  blessed  name, 
in  quiet  holiness  and  godly  reverence. 

Now  concerning  the  place,  where  the  people  of  God  ought 
to  resort  together,  and  where  especially  they  ought  to  celebrate 
and  sanctify  the  Sabbath-day,  that  is  the  Sunday,  the  day  of 
holy  rest.  That  place  is  called  God's  Temple,  or  the  Church; 
because  the  company  and  congregation  of  God's  people — 
which  is  properly  called  the  Church — doth  there  assemble 
themselves  on  the  days  appointed  for  such  assemblies  and 
meetings.  And,  forasmuch  as  Almighty  God  hath  appointed 
a  special  time  to  be  honoured  in,  it  is  very  meet,  godly,  and 
also  necessary,  that  there  should  be  a  place  appointed,  where 
these  people  should  meet  and  resort,  to  serve  their  gracious 
God  and  merciful  Father. 

Truth  it  is,  the  holy  Patriarchs,  for  a  great  number  of  years, 
had  neither  temple  nor  church  to  resort  unto.  The  cause  was, 
they  were  not  staid  in  any  place,  but  were  in  a  continual 
peregrination  and  wandering,  that  they  could  not  conveniently 
build  any  church.  But,  so  soon  as  God  had  delivered  his 
people  from  their  enemies,  and  set  them  in  some  liberty  in  the 
wilderness,  he  set  them  up  a  costly  and  a  curious  tabernacle  ;* 
which  was,  as  it  were,  the  parish-church,  a  place  to  resort 
unto  of  the  whole  multitude,  a  place  to  have  his  sacrifices 
made  in,  and  other  observances  and  rites  to  be  used  in.  Fur- 
thermore, after  that  God,  according  to  the  truth  of  his  promise, 
had  placed  and  quietly  settled  his  people  in  the  land  of  Ca- 
naan— now  called  Jewry — he  commanded  a  great  and  mag- 
nificent temple  to  be  built  by  King  Solomon,2  as  seldom  the 
like  hath  been  seen ;  a  temple  so  decked  and  adorned,  so 
gorgeously  garnished,  as  was  meet  and  expedient  for  people 
of  that  time,  which  would  be  allured  and  stirred  with  nothing 
so  much,  as  with  such   outward  goodly  gay  things.     This 

1  Exod.  xl.  2.  2  1  Kings  v.  5. 


132  SERMON  OF  THE 

was  now  the  temple  of  God,  endued  also  with  many  gifts  and 
sundry  promises.  This  was  the  public  church,  and  the 
mother-church  of  all  Jewry.  Here  was  God  honoured  and 
served.  Hither  was  the  whole  realm  of  all  the  Israelites 
bound  to  come  at  three  solemn  feasts  in  the  year,  to  serve 
their  Lord  God  here. 

But  let  us  proceed  further.  In  the  time  of  Christ  and  his 
Apostles,  there  were  yet  no  temples  nor  churches  for  Chris- 
tian men.  For  why?  They  were  always  for  the  most  part 
in  persecution,  vexation,  and  trouble ;  so  that  there  could  be 
no  liberty  nor  license  obtained  for  that  purpose.  Yet  God 
delighted  much  that  they  should  often  resort  together  in  a 
place ;  and  therefore  after  his  ascension  they  remained  toge- 
ther in  an  upper  chamber  ;*  sometimes  they  entered  into  the 
temple,3  sometimes  into  the  synagogues,3  sometimes  they 
were  in  prison,4  sometimes  in  their  houses,  sometimes  in 
the  fields,5  &c.  And  this  continued  so  long  till  the  faith  of 
Christ  Jesus  began  to  multiply  in  a  great  part  of  the  world. 
Now  when  divers  realms  were  established  in  God's  true  reli- 
gion, and  God  had  given  them  peace  and  quietness,  then  began 
Kings,  Noblemen,  and  the  people  also,  stirred  up  with  a 
godly  zeal  and  ferventness,  to  build  up  temples  and  churches, 
whither  the  people  might  resort,  the  better  to  do  their  duty 
towards  God,  and  to  keep  holy  their  Sabbath-day,  the  day 
of  rest.  And  to  these  temples  have  the  Christians  customably 
used  to  resort  from  time  to  time,  as  unto  meet  places,  where 
they  might  with  common  consent  praise  and  magnify  God's 
name,  yielding  him  thanks  for  the  benefits  that  he  daily  poureth 
upon  them,  both  mercifully  and  abundantly ;  where  they 
might  also  hear  his  holy  word  read,  expounded,  and  preached 
sincerely,  and  receive  his  holy  sacraments  ministered  unto 
them  duly  and  purely. 

True  it  is,  that  the  chief  and  special  temples  of  God, 
wherein  he  hath  greatest  pleasure,  and  most  delighteth  to 
dwell,  are  the  bodies  and  minds  of  true  Christians,  and  the 
chosen  people  of  God ;  according  to  the  doctrine  of  Holy 
Scriptures,  declared  by  St.  Paul :  Know  ye  not,  saith  he, 
that  ye  be  the  temple  of  God,  and  that  the  Spirit  of  God  doth 
dwell  in  you  ?6  The  temple  of  God  is  holy,  which  ye  are.7 
And  again  in  the  same  Epistle,  Know  ye  not  that  your  body 

1  Acts  i.  13.         2  Acts  ii.  46  ;  iii.  1.         3  Acts  xviii.  4 ;  xiv.  1. 
4  Acts  v.  18.        6  Acts  xvi.  13.  6  1  Cor.  iii.  16. 

7  1  Cor.  iii.  17. 


PLACE  AND  TIME  OF  PRAYER  133 

is  the  temple  of  the  Holy  Ghost  dwelling  in  you  ;  whom  you 
have  given  you  of  God,  and  that  ye  be  not  your  own  T1  Yet, 
this  notwithstanding,  God  doth  allow  the  material  temple 
made  with  lime  and  stone,  so  oft  as  his  people  come  together 
into  it,  to  praise  his  holy  name,  to  be  his  house,  and  the 
place  where  he  hath  promised  to  be  present,  and  where  he 
will  hear  the  prayers  of  them  that  call  upon  him.  The  Avhich 
thing  both  Christ  and  his  Apostles,  with  all  the  rest  of  the 
holy  fathers,  do  sufficiently  declare  by  this,  That  albeit  they 
certainly  knew  that  their  prayers  were  heard  in  what  place 
soever  they  made  them — though  it  were  in  caves,  in  woods, 
and  in  deserts — yet,  so  oft  as  they  could  conveniently,  they 
resorted  to  the  material  temples,  there  with  the  rest  of  the 
congregation  to  join  in  prayer  and  true  worship. 

Wherefore,  dearly  beloved,  you  that  profess  yourselves  to 
be  Christians,  and  glory  in  that  name,  disdain  not  to  follow 
the  example  of  your  Master  Christ,  whose  scholars  you  say 
you  be ;  shew  you  to  be  like  them  whose  schoolmates  you 
take  upon  you  to  be,  that  is,  the  Apostles  and  Disciples  of 
Christ.  Lift  up  pure  hands,  with  clean  hearts,  in  all  places, 
and  at  all  times.  But  do  the  same  in  the  temples  and  churches 
upon  the  Sabbath-days  also.  Our  godly  predecessors,  and 
the  ancient  Fathers  of  the  primitive  church,  spared  not  their 
goods  to  build  churches ;  no  they  spared  not  to  venture  their 
lives  in  time  of  persecution,  and  to  hazard  their  blood,  that 
they  might  assemble  themselves  together  in  churches.  And 
shall  we  spare  a  little  labour  to  come  to  churches  ?  Shall 
neither  their  example,  nor  our  duty,  nor  the  commodities, 
that  thereby  should  come  unto  us,  move  us  ? 

If  we  will  declare  ourselves  to  have  the  fear  of  God,  if  we 
will  shew  ourselves  true  Christians,  if  we  will  be  the  followers 
of  Christ  our  Master,  and  of  those  godly  fathers  that  have 
lived  before  us,  and  now  have  received  the  reward  of  true 
and  faithful  Christians ;  we  must  both  willingly,  earnestly, 
and  reverently,  come  unto  the  material  churches  and  temples 
to  pray,  as  unto  fit  places  appointed  for  that  use :  and  that 
upon  the  Sabbath-day,  as  at  most  convenient  time  for  God's 
people  to  cease  from  bodily  and  worldly  business,  to  give 
themselves  to  holy  rest  and  godly  contemplation,  pertaining 
to  the  service  of  Almighty  God ;  whereby  we  may  reconcile 
ourselves  to  God,  be  partakers  of  his  holy  sacraments,  and  be 
devout  hearers  of  his  holy  word  ;  so  to  be  established  in  faith 

1  1  Cor.  vi.  19. 
12 


134     SERMON  OF  THE  PLACE  AND  TIME  OF  PRAYER. 

to  God  ward,  in  hope  against  all  adversity,  and  in  charity 
toward  our  neighbours.  And  thus  running  our  course  as  good 
Christian  people,  we  may  at  the  last  attain  the  reward  of 
everlasting  glory,  through  the  merits  of  our  Saviour  Jesus 
Christ ;  to  whom,  with  the  Father  and  the  Holy  Ghost,  be 
all  honour  and  glory.     Amen. 


EXTRACT 

FROM    THE 

NINTH  HOMILY  OF  THE  SECOND  BOOK 

ENTITLED 

AN  HOMILY 

WHEREIN    IS    DECLARED,  THAT 

COMMON  PRAYER  AND  SACRAMENTS  OUGHT  TO  BE  MINIS- 
TERED IN  A  TONGUE  THAT  IS  UNDERSTOOD.  OF  THE 
HEARERS. 

Among  the  manifold  exercises  of  God's  people,  dear  Chris- 
tians, there  is  none  more  necessary  for  all  estates,  and  at  all 
times,  than  is  public  Prayer,  and  the  due  use  of  Sacraments. 
For  in  the  first  we  beg  at  God's  hand  all  such  things,  as  other- 
wise we  cannot  obtain :  and  in  the  other  he  embraceth  us, 
and  offereth  himself  to  be  embraced  of  us.  Knowing,  there- 
fore, that  these  two  exercises  are  so  necessary  for  us,  let  us 
not  think  it  unmeet  to  consider,  First,  what  prayer  is,  and 
what  a  sacrament  is ;  and  then,  how  many  sorts  of  prayers 
there  be,  and  how  many  sacraments :  so  shall  we  the  better 
understand  how  to  use  them  aright. 

To  know  what  they  be,  St.  Augustine  teacheth  us  in  his 
book,  entitled,  Of  the  Spirit  and  the  Soul.  He  saith  thus 
of  prayer ;  Prayer  is,  saith  he,  the  devotion  of  the  mind ; 
that  is  to  say,  The  returning  to  God,  through  a  godly  and 
humble  affection ;  which  affection  is  a  certain  willing  and 
sweet  inclining  of  the  mind  itself  towards  God.  And  in  the 
second  Book  against  the  Adversary  of  the  Law  and  the  Pro- 
phets, he  calleth  sacraments  holy  signs.  And  writing  to 
Bonifacius  of  the  baptism  of  infants,  he  saith,  If  sacraments 
had  not  a  certain  similitude  of  those  things,  whereof  they  be 
sacraments,  they  should  be  no  sacraments  at  all.  And,  of 
this  similitude,  they  do  for  the  most  part  receive  the  names 

(135) 


136  OF  COMMON  PRAYER 

of  the  self-same  things  they  signify.  By  these  words  of  St. 
Augustine  it  appeareth,  that  he  alloweth  the  common  descrip- 
tion of  a  sacrament,  which  is,  that  it  is  a  visible  sign  of  an 
invisible  grace :  that  is  to  say,  that  setteth  out  to  the  eyes 
and  other  outward  senses,  the  inward  working  of  God's  free 
mercy ;  and  doth,  as  it  were,  seal  in  our  hearts  the  promises 
of  God.  And  so  was  Circumcision  a  sacrament ;  which 
preached  unto  the  outward  senses  the  inward  cutting  away  of 
the  foreskin  of  the  heart,  and  sealed  and  made  sure,  in  the 
hearts  of  the  circumcised,  the  promise  of  God  touching  the 
promised  seed  that  they  looked  for. 

Now  let  us  see  how  many  sorts  of  Prayer,  and  how  many 
Sacraments  there  be. 

In  the  Scriptures  we  read  of  three  sorts  of  Prayer ; 
whereof  two  are  private,  and  the  third  is  common. 

The  first  is  that  which  St.  Paul  speaketh  of  in  his  Epistle 
to  Timothy,  saying,  I  will  that  men  pray  in  every  place, 
lifting  up  pure  hands  without  wrath  or  striving.1  And  it  is 
the  devout  lifting  up  of  the  mind  to  God,  without  the  uttering 
of  the  heart's  grief  or  desire  by  open  voice.  Of  this  prayer 
we  have  example  in  the  First  Book  of  Samuel,  in  Anna 
the  mother  of  Samuel,  when  in  the  heaviness  of  her  heart 
she  prayed  in  the  temple,  desiring  to  be  made  fruitful.  She 
prayed  in  her  heart,  saith  the  text,  but  there  was  no  voice 
heard.3  .  After  this  sort  must  all  Christians  pray,  not  once  in 
a  week,  or  once  in  a  day  only ;  but,  as  St.  Paul  writeth  to 
the  Thessalonians,  without  ceasing.3  And  as  St.  James 
writeth,  The  continual  prayer  of  a  just  man  is  of  much  force.4 

The  second  sort  of  Prayer  is  spoken  of  in  the  Gospel  of 
Matthew ;  where  it  is  said,  When  thou  prayest,  enter  into  thy 
secret  closet ;  and,  when  thou  hast  shut  the  door  to  thee, 
pray  unto  thy  Father  in  secret ;  and  thy  Father,  which  seeth 
in  secret,  shall  reward  thee.5  Of  this  sort  of  prayer  there  be 
sundry  examples  in  the  Scriptures ;  but  it  shall  suffice  to 
rehearse  one,  which  is  written  in  the  Acts  of  the  Apostles. 
Cornelius,  a  devout  man,  a  Captain  of  the  Italian  army,  saith 
to  Peter,  that,  being  in  his  house  in  prayer  at  the  ninth  hour, 
there  appeared  unto  him  one  in  a  white  garment,8  &c.  This 
man  prayed  unto  God  in  secret,  and  was  rewarded  openly. 
These  be  the  two  private  sorts  of  prayer :  the  one  mental, 
that  is  to  say,  the  devout  lifting  up  of  the  mind  to  God ;  and 

"  1  Tim.  ii.  8.  2  1  Sam.  i.  13.  3  1  Thess.  v.  17. 

4  James  v.  16.  s  Matt.  vi.  6.  6  Acts  x.  30. 


AND  SACRAMENTS.  137 

the  other  vocal,  that  is  to  say,  the  secret  uttering  of  the  griefs 
and  desires  of  the  heart  with  words,  but  yet  in  a  secret  closet 
or  some  solitary  place. 

The  third  sort  of  prayer  is  public  or  common.  Of  this 
prayer  speaketh  our  Saviour  Christ,  when  he  saith,  If  two  of 
you  shall  agree  upon  earth  upon  any  thing,  whatsoever  ye 
shall  ask,  my  Father  which  is  in  heaven  shall  do  it  for  you ; 
for  wheresoever  two  or  three  be  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them.1  Although  God  hath 
promised  to  hear  us  when  we  pray  privately,  so  it  be  done 
faithfully  and  devoutly — for  he  saith,  Call  upon  me  in  the 
day  of  thy  trouble,  and  I  will  hear  thee  :2  and  Elias,  being  but 
a  mortal  man,  saith  St.  James,  prayed,  and  heaven  was  shut 
three  years  and  six  months ;  and  again  he  prayed,  and  the 
heaven  gave  rain3 — yet  by  the  histories  of  the  Bible  it  ap- 
peareth,  that  public  and  common  prayer  is  most  available 
before  God ;  and  therefore  is  much  to  be  lamented  that  it  is 
no  better  esteemed  among  us,  which  profess  to  be  but  one 
body  in  Christ.  When  the  city  of  Nineveh  was  threatened 
to  be  destroyed  within  forty  days,  the  Prince  and  the  people 
joined  themselves  together  in  public  prayer  and  fasting,  and 
were  preserved.4  In  the  Prophet  Joel,  God  commanded  a 
fasting  to  be  proclaimed,  and  the  people  to  be  gathered 
together,  young  and  old,  man  and  woman,  and  are  taught  to 
say  with  one  voice,  Spare  us,  O  Lord,  spare  thy  people,  and 
let  not  thine  inheritance  be  brought  to  confusion.5  When 
the  Jews  should  have  been  destroyed  all  in  one  day  through 
the  malice  of  Haman,  at  the  commandment  of  Esther  they 
fasted  and  prayed,  and  were  preserved.6  When  Holophernes 
besieged  Bethulia,  by  the  advice  of  Judith  they  fasted  and 
prayed,  and  were  delivered.  When  Peter  was  in  prison,  the 
congregation  joined  themselves  together  in  prayer,7  and  Peter 
was  wonderfully  delivered.  By  these  histories  it  appeareth, 
that  common  or  public  prayer  is  of  great  force  to  obtain 
mercy  and  deliverance  at  our  heavenly  Father's  hand. 

Therefore,  brethren,  I  beseech  you,  even  for  the  tender 
mercies  of  God,  let  us  no  longer  be  negligent  in  this  behalf: 
but,  as  a  people  willing  to  receive  at  God's  hand  such  good 
things  as  in  the  common  prayer  of  the  Church  are  craved, 
let  us  join  ourselves  together  in  the  place  of  common  prayer, 

1  Matt,  xviii.  19,  20.  2  Ps.  1.  15.  3  James  v.  17,  18. 

*  Jonah  iii.  4-10.  s  Joel  ii.  15-17.      6  Esther  iv.  16. 


?  Acts  xii.  5. 


12* 


138  OF  COMMON  PRAYER 

and,  with  one  voice  and  one  heart,  beg  of  our  heavenly  Father 
all  those  things,  which  he  knoweth  to  be  necessary  for  us. 
I  forbid  you  not  private  prayer,  but  I  exhort  you  to  esteem 
common  prayer  as  it  is  worthy.  And  before  all  things,  be 
sure  that,  in  all  these  three  sorts  of  prayer,  your  minds  be 
devoutly  lifted  up  to  God :  else  are  your  prayers  to  no  pur- 
pose, and  this  saying  shall  be  verified  in  you  ;  This  people 
honoureth  me  with  their  lips,  but  their  heart  is  far  from  me.1 

Thus  much  for  the  three  sorts  of  Prayer,  whereof  we  read 
in  the  Scriptures. 

Now  with  like,  or  rather  more  brevity,  you  shall  hear  how 
many  Sacraments  there  be,  that  were  instituted  by  our  Saviour 
Christ,  and  are  to  be  continued,  and  received  of  every  Chris- 
tian in  due  time  and  order,  and  for  such  purpose  as  our  Saviour 
Christ  willed  them  to  be  received.  And  as  for  the  number 
of  them,  if  they  should  be  considered  according  to  the  exact 
signification  of  a  sacrament — namely,  for  the  visible  signs 
expressly  commanded  in  the  New  Testament,  whereunto  is 
annexed  the  promise  of  free  forgiveness  of  our  sins,  and  of 
our  holiness  and  joining  in  Christ — there  be  but  two  ;  namely, 
Baptism,  and  the  Supper  of  the  Lord.  For  although  Abso- 
lution hath  the  promise  of  forgiveness  of  sin ;  yet  by  the  ex- 
press word  of  the  New  Testament  it  hath  not  this  promise 
annexed  and  tied  to  the  visible  sign,  which  is  imposition  of 
hands.  For  this  visible  sign — I  mean  laying  on  of  hands — 
is  not  expressly  commanded  in  the  New  Testament  to  be 
used  in  Absolution,  as  the  visible  signs  in  Baptism  and  the 
Lord's  Supper  are  :  and  therefore  Absolution  is  no  such  sacra- 
ment as  Baptism  and  the  Communion  are.  And  though  the 
Ordering  of  Ministers  hath  this  visible  sign  and  promise  ;  yet 
it  lacks  the  promise  of  remission  of  sin,  as  all  other  sacraments 
besides  the  two  above  named  do.  Therefore  neither  it,  nor 
any  other  sacrament  else,  be  such  sacraments  as  Baptism 
and  the  Communion  are.  But  in  a  general  acception,  the 
name  of  a  sacrament  may  be  attributed  to  any  thing,  whereby 
an  holy  thing  is  signified.  In  which  understanding  of  the 
word,  the  ancient  writers  have  given  this  name,  not  only  to 
the  other  five,  commonly  of  late  years  taken  and  used  for  sup- 
plying the  number  of  the  seven  sacraments ;  but  also  to 
divers  and  sundry  other  ceremonies,  as  to  oil,  washing  of 
feet,  and  such  like :  not  meaning  thereby  to  repute  them  as 
sacraments,  in  the  same  signification  that  the  two  forenamed 

1  Isaiah  xxix.  13 


AND  SACRAMENTS.  139 

6acraments  are.  And  therefore  St.  Augustine,  weighing  the 
true  signification  and  the  exact  meaning  of  the  word,  writing 
to  Januarius,  and  also  in  the  Third  Book  of  Christian  Doc- 
trine, affirmeth,  that  the  Sacraments  of  the  Christians,  as  they 
are  most  excellent  in  signification,  so  are  they  most  few  in 
number  ;  and  in  both  places  maketh  mention  expressly  of 
two,  the  sacrament  of  Baptism,  and  the  Supper  of  the  Lord. 
And,  although  there  are  retained  by  the  order  of  the  Church 
of  England,  besides  these  two,  certain  other  rites  and  cere- 
monies about  the  Institution  of  Ministers  in  the  Church,  Ma- 
trimony, Confirmation  of  Children,  by  examining  them  of 
their  knowledge'in  the  articles  of  the  faith,  and  joining  thereto 
the  prayers  of  the  Church  for  them,  and  likewise  for  the  Visi- 
tation of  the  Sick  ;  yet  no  man  ought  to  take  these  for  sacra- 
ments in  such  signification  and  meaning  as  the  sacraments  of 
Baptism  and  the  Lord's  Supper  are  ;  but  either  for  godly 
states  of  life,  necessary  in  Christ's  Church,  and  therefore 
worthy  to  be  set  forth  by  public  action  and  solemnity,  by  the 
ministry  of  the  Church,  or  else  judged  to  be  such  ordinances, 
as  may  make  for  the  instruction,  comfort,  and  edification  of 
Christ's  Church. 

Now,  understanding  sufficiently  what  Prayer  is,  and  what 
a  Sacrament  is  also ;  and  how  many  sorts  of  prayers  there 
be,  and  how  many  sacraments  of  our  Saviour  Christ's  institu- 
tion ;  let  us  see  whether  the  Scriptures,  and  examples  of  the 
primitive  church,  will  allow  any  vocal  prayer — that  is,  when 
the  mouth  uttereth  the  petitions  with  voice — or  any  manner 
of  sacrament,  or  other  public  or  common  rite  or  action, 
pertaining  to  the  profit  and  edifying  of  the  unlearned,  to  be 
ministered  in  a  tongue  unknown,  or  not  understood  of  the 
Minister  or  people  ;  yea,  and  whether  any  person  may  pri- 
vately use  any  vocal  prayer  in  a  language  that  he  himself 
understandeth  not. 

To  this  question  we  must  answer,  No. 

And  first  of  common  Prayer  and  administration  of  Sacra- 
ments. Although  reason,  if  it  might  rule,  would  soon  per- 
suade us  to  have  our  common  prayer  and  administration  of 
the  sacraments  in  a  known  tongue — both  for  that  to  pray 
commonly,  is  for  a  multitude  to  ask  one  and  the  self-same 
thing  with  one  voice,  and  one  consent  of  mind ;  and  to  ad- 
minister a  sacrament  is,  by  the  outward  word  and  element  to 
preach  to  the  receiver  the  inward  and  invisible  grace  of  God ; 
and  also  for  that  both  these  exercises  were  first  instituted,  and 
are  still  continued,  to  the  end  that  the  congregation  of  Christ 


140        OF  COMMON  PRAYER  AND  SACRAMENTS. 

might,  from  time  to  time,  be  put  in  remembrance  of  their 
unity  in  Christ,  and  that,  as  members  all  of  one  body,  they 
ought,  both  in  prayers  and  otherwise,  to  seek  and  desire  one 
another's  commodity,  and  not  their  own  without  others' — yet 
shall  we  not  need  to  flee  to  reasons  and  proofs  in  this  matter, 
sith  we  have  both  the  plain  and  manifest  words  of  the  Scrip- 
ture, and  also  the  consent  of  the  most  learned  and  ancient 
writers,  to  commend  the  prayers  of  the  congregation  in  a 
known  tongue.  First,  Paul  to  the  Corinthians  saith,  Let  all 
things  be  done  to  edifying.1  Which  cannot  be,  unless  com- 
mon prayers  and  administration  of  sacraments,  be  in  a  tongue 
known  to  the  people.  For  where  the  prayers  spoken  by  the 
Minister,  and  the  words  in  the  administration  of  the  sacra- 
ments, be  not  understood  of  them  that  be  present,  they  cannot 
thereby  be  edified.  For,  as,  when  the  trumpet  that  is  blown 
in  the  field  giveth  an  uncertain  sound,  no  man  is  thereby 
stirred  up  to  prepare  himself  to  the  fight ;  and  as,  when  an 
instrument  of  music  maketh  no  distinct  sound,  no  man  can  tell 
what  is  piped :  even  so,  when  prayers  or  administration  of 
sacraments  shall  be  in  a  tongue  unknown  to  the  hearers, 
which  of  them  shall  be  thereby  stirred  up  to  lift  up  his  mind 
to  God,  and  to  beg  with  the  Minister,  at  God's  hand,  those 
things  which  in  the  words  of  his  prayers  the  Minister  asketh  ? 
or  who  shall,  in  the  ministration  of  the  sacraments,  understand 
what  invisible  grace  is  to  be  craved  of  the  hearer,  to  be 
wrought  in  the  inward  man  ?  Truly,  no  man  at  all.  For, 
saith  St.  Paul,  He  that  speaketh  in  a  tongue  unknown,  shall 
be  to  the  hearer  an  alien  :3  which  in  a  Christian  congregation 
is  a  great  absurdity. 

1  1  Cor.  xiv.  26.  2  1  Cor.  xiv.  11. 


AN  HOMILY 


ALMS-DEEDS,  AND  MERCIFULNESS  TOWARDS  THE  POOR 
AND  NEEDY. 

Amongst  the  manifold  duties,  that  Almighty  God  requireth 
of  his  faithful  servants,  the  true  Christians ;  by  the  which  he 
would  that  both  his  Name  should  be  glorified,  and  the  cer- 
tainty of  their  vocation  declared :  there  is  none  that  is  either 
more  acceptable  unto  him,  or  more  profitable  for  them,  than 
are  the  works  of  mercy  and  pity  showed  upon  the  poor,  which 
be  afflicted  with  any  kind  of  misery.  And  yet  this  notwith- 
standing, such  is  the  slothful  sluggishness  of  our  dull  nature 
to  that  which  is  good  and  godly,  that  we  are  almost  in  nothing 
more  negligent  and  less  careful  than  we  are  therein.  It  is, 
therefore,  a  very  necessary  thing,  that  God's  people  should 
awake  their  sleepy  minds,  and  consider  their  duty  on  this  be- 
half. And  meet  it  is,  that  all  true  Christians  should  desirously 
seek  and  learn,  what  God  by  his  holy  Word  doth  herein  re- 
quire of  them  ;  that,  first,  knowing  their  duty — whereof  many 
by  their  slackness  seem  to  be  very  ignorant — they  may  after- 
wards diligently  endeavour  to  perform  the  same.  By  the 
which,  both  the  godly  charitable  persons  may  be  encouraged 
to  go  forwards,  and  continue  in  their  merciful  deeds  of  alms- 
giving to  the  poor ;  and  also,  such  as  hitherto  have  either 
neglected  or  contemned  it,  may  yet  now  at  length,  when  they 
shall  hear  how  much  it  appertaineth  to  them,  advisedly  con- 
sider it,  and  virtuously  apply  themselves  thereunto. 

And  to  the  intent  that  every  one  of  you  may  the  better  un- 
derstand that  which  is  taught,  and  also  easilier  bear  away,  and 
so  take  more  fruit  of,  that  shall  be  said,  when  several  matters 
are  severally  handled ;  I  mind  particularly,  and  in  this  order, 
to  speak  and  entreat  of  these  points. 

First,  I  will  show,  how  earnestly  Almighty  God,  in  his 
Holy  Word,  doth  exact  the  doing  of  alms-deeds  of  us,  and 
how  acceptable  they  be  unto  him. 

(141) 


142  THE  FIRST  PART  OF  THE 

Secondly,  how  profitable  it  is  for  us  to  use  them,  and  what 
commodity  and  fruit  they  will  bring  unto  us. 

Thirdly  and  lastly,  I  will  show  out  of  God's  word,  that, 
whoso  is  liberal  to  the  poor,  and  relieveth  them  plenteously, 
shall  notwithstanding  have  sufficient  for  himself,  and  evermore 
be  without  danger  of  penury  and  scarcity    - 

Concerning  the  first — which  is  the  acceptation  and  dignity, 
or  price  of  alms-deeds  before  God — know  this  ;  that  to  help 
and  succour  the  poor  in  their  need  and  misery,  pleaseth  God 
so  much,  that,  as  the  Holy  Scripture  in  sundry  places  re- 
cordeth,  nothing  can  be  more  thankfully  taken  or  accepted  of 
God.  For,  first,  we  read,  that  Almighty  God  doth  account 
that  to  be  given  and  to  be  bestowed  upon  himself,  that  is  be- 
stowed upon  the  poor :  for  so  doth  the  Holy  Ghost  testify 
unto  us  by  the  Wise  Man,  saying,  He  that  hath  pity  upon 
the  poor  lendeth  unto  the  Lord  himself.1  And  Christ  in 
the  Gospel  avoucheth,  and  as  a  most  certain  truth  bindeth 
it  with  an  oath,  that  the  alms  bestowed  upon  the  poor  was 
bestowed  upon  him,  and  so  shall  be  reckoned  at  the  last  day : 
for  thus  he  saith  to  the  charitable  alms-givers,  when  he  sitteth 
as  Judge  in  the  doom,  to  give  sentence  of  every  man  accord- 
ing to  his  deserts ;  Verily  I  say  unto  you,  whatsoever  good 
and  merciful  deed  you  did  upon  any  of  the  least  of  these  my 
brethren,  ye  did  the  same  unto  me.2  In  relieving  their  hunger, 
ye  relieved  mine ;  in  quenching  their  thirst,  ye  quenched 
mine  ;  in  clothing  them,  ye  clothed  me  ;  and  when  ye  har- 
boured them,  ye  lodged  me  also  ;  when  ye  visited  them,  being 
sick,  or  in  prison,  ye  visited  me.  For  as  he  that  hath  received 
a  Prince's  embassadors,  and  entertaineth  them  well,  doth 
honour  the  Prince  from  whom  those  embassadors  do  come ; 
so  he  that  receiveth  the  poor  and  needy,  and  helpeth  them  in 
their  affliction  and  distress,  doth  thereby  receive  and  honour 
Christ  their  Master ;  who,  as  he  was  poor  and  needy,  him- 
self, whilst  he  lived  here  amongst  us,  to  work  the  mystery  of 
our  salvation ;  so,  at  his  departure  hence,  he  promised,  in  his 
stead,  to  send  unto  us  those  that  were  poor,  by  whose  means 
his  absence  should  be  supplied ;  and  therefore,  That  we 
would  do  unto  him,  we  must  do  unto  them. 

And  for  this  cause  doth  Almighty  God  say  unto  Moses, 
The  land  wherein  you  dwell  shall  never  be  without  poor 
men  ;3  because  he  would  have  continual  trial  of  his  people, 
whether  they  loved  him  or  no  ;   that,  in  showing  themselves 

1  Prov.  xix.  17.  2  Matt.  xxv.  40.  3  Deut.  xv.  11. 


SERMON  OF  ALMS-DEEDS.  143 

obedient  unto  his  will,  they  might  certainly  assure  themselves 
of  his  love  and  favour  towards  them,  and  nothing  doubt,  but 
that,  as  his  law  and  ordinance — wherein  he  commanded  them, 
that  they  should  open  their  hand  unto  their  brethren  that  were 
poor  and  needy  in  the  land — were  accepted  of  them,  and 
willingly  performed  ;  so  he  would  on  his  part  lovingly  ac- 
cept them,  and  truly  perform  his  promises  that  he  had  made 
unto  them. 

The  holy  Apostles  and  Disciples  of  Christ,  who,  by  reason 
of  his  daily  conversation,  saw  by  his  deeds,  and  heard  in  his 
doctrine,  how  much  he  tendered  the  poor ;  the  godly  Fathers 
also,  that  were  both  before  and  since  Christ,  endued  without 
doubt  with  the  Holy  Ghost,  and  most  certainly  certified  of 
God's  holy  will ;  they  both  do  most  earnestly  exhort  us,  and 
in  all  their  writings  almost  continually  admonish  us,  that  we 
would  remember  the  poor,  and  bestow  our  charitable  alms 
upon  them.  St.  Paul  crieth  unto  us  after  this  sort :  Comfort 
the  feeble-minded,  lift  up  the  weak,  and  be  charitable  towards 
all  men.1  And  again,  To  do  good  to  the  poor,  and  to  dis- 
tribute alms  gladly,  see  that  thou  do  not  forget ;  for  with  such 
sacrifices  God  is  pleased.3  Isaiah  the  Prophet  teacheth  on 
this  wise ;  Deal  thy  bread  to  the  hungry,  and  bring  the  poor 
wandering  home  to  thy  house.  When  thou  seest  the  naked, 
see  thou  clothe  him  ;  and  hide  not  thy  face  from  thy  poor 
neighbour ;  neither  despise  thou  thine  own  flesh.3 

And  the  holy  father  Tobit  giveth  this  counsel ;  Give  alms, 
saith  he,  of  thine  own  goods,  and  turn  never  thy  face  from 
the  poor  ;4  eat  thy  bread  with  the  hungry,  and  cover  the  naked 
with  thy  clothes.  And  the  learned  and  godly  Doctor,  Chry- 
sostom,  giveth  admonition  :  Let  merciful  alms  be  always  with 
us  as  a  garment :  that  is,  as  mindful  as  we  will  be  to  put  our 
garments  upon  us,  to  cover  our  nakedness,  to  defend  us  from 
the  cold,  and  to  show  ourselves  comely  ;  so  mindful  let  us  be 
at  all  times  and  seasons,  that  we  give  alms  to  the  poor,  and 
shew  ourselves  merciful  towards  them. 

But  what  mean  these  often  admonitions  and  earnest  exhor- 
tations of  the  Prophets,  Apostles,  Fathers,  and  holy  Doctors  ? 
Surely,  as  they  were  faithful  to  Godward,  and  therefore  dis- 
charged their  duty  truly,  in  telling  us  what  was  God's  will ; 
so,  of  a  singular  love  to  us  ward,  they  laboured  not  only  to 
inform  us,  but  also  to  persuade  us,  that  to  give  alms,  and  to 
succour  the  poor  and  needy,  was  a  very  acceptable  thing,  and 

»  1  Thess.  v.  14.     2  Heb.  xiii.  16.    3  Isa.  lviii.  7.    4  Tobit  iv.  7, 16. 


144  THE  FIRST  PART  OF  THE 

an  high  sacrifice  to  God,  wherein  he  greatly  delighted,  and 
had  a  singular  pleasure.  For  so  doth  the  Wise  Man,  the  son 
of  Sirach,  teach  us,  saying,  Whoso  is  merciful  and  giveth 
alms,  he  offereth  the  right  thank-offering.  And  he  addeth 
thereunto,  The  right  thank-offering  maketh  the  altar  fat,  and  a 
sweet  smell  it  is  before  the  Highest;  it  is  acceptable  before 
God,  and  shall  never  be  forgotten.1 

And  the  truth  of  this  doctrine  is  verified  by  the  examples 
of  those  holy  and  charitable  Fathers ;  of  whom  we  read  in 
the  Scriptures,  that  they  were  given  to  merciful  compassion 
towards  the  poor,  and  charitable  relieving  of  their  necessities. 
Such  a  one  was  Abraham ;  in  whom  God  had  so  great  plea- 
sure, that  he  vouchsafed  to  come  unto  him  in  form  of  an 
Angel,  and  to  be  entertained  of  him  at  his  house.  Such  was 
his  kinsman  Lot;  whom  God  so  favoured  for  receiving  his 
messengers  into  his  house — which  otherwise  should  have  lain 
in  the  street— that  he  saved  him  with  his  whole  family  from 
the  destruction  of  Sodom  and  Gomorrah.  Such  were  the 
holy  fathers  Job  and  Tobit;  with  many  others,  who  felt  most 
sensible  proofs  of  God's  special  love  towards  them.  And  as 
all  these,  by  their  mercifulness  and  tender  compassion,  which 
they  shewed  to  the  miserable  afflicted  members  of  Christ,  in 
the  relieving,  helping,  and  succouring  them  with  their  temporal 
goods  in  this  life,  obtained  God's  favour,  and  were  dear,  ac- 
ceptable, and  pleasant  in  his  sight ;  so  now  they  themselves  take 
pleasure  in  the  fruition  of  God,  in  the  pleasant  joys  of  heaven ; 
and  are  also  in  God's  eternal  Word  set  before  us,  as  perfect 
examples  ever  before  our  eyes,  both  how  we  shall  please  God 
in  this  mortal  life,  and  also  how  we  may  come  to  live  in  joy 
with  them  in  everlasting  pleasure  and  felicity.  For  most  true 
is  that  saying  which  Augustine  hath,  that  the  giving  of  alms 
and  relieving  of  the  poor  is  the  right  way  to  heaven.  Via 
coeli  pauper  est;  The  poor  man,  saith  he,  is  the  way  to  heaven. 

They  used,  in  times  past,  to  set  in  highway  sides  the  pic- 
ture of  Mercury,  pointing  with  his  finger  which  was  the  right 
way  to  the  town.  And  we  use  in  cross-ways  to  set  up  a 
wooden  or  stone  cross,  to  admonish  the  travelling  man  which 
way  he  must  turn,  when  he  cometh  thither,  to  direct  his  jour- 
ney aright.  But  God's  word,  as  St.  Augustine  saith,  hath  set 
in  the  way  to  heaven  the  poor  man  and  his  house ;  so  that 
whoso  will  go  aright  thither,  and  not  turn  out  of  the  way, 
must  go  by  the  poor.     The  poor  man  is  that  Mercury  that 

1  Ecclus.  xxxv.  1,  6,  7. 


SERMON  OF  ALMS-DEEDS.  145 

shall  set  us  the  ready  way:  and  if  we  look  well  to  this  mark, 
Ave  shall  not  wander  much  out  of  the  right  path, 

The  manner  of  wise  worldly  men  amongst  us  is,  that  if  they 
know  a  man  of  meaner  estate  than  themselves  to  be  in  favour 
with  the  Prince,  or  any  other  Nobleman,  whom  they  either 
fear  or  love ;  such  a  one  they  will  be  glad  to  benefit  and  plea- 
sure, that,  when  they  have  need,  he  may  become  their  spokes- 
man, either  to  help  with  his  good  word  to  obtain  a  commo- 
dity, or  to  escape  a  displeasure.  Now  surely  it  ought  to  be  a 
shame  to  us,  that  worldly  men  for  temporal  things,  that  last 
but  for  a  season,  should  be  more  wise  and  provident  in  pro- 
curing them,  than  we  in  heavenly.  Our  Saviour  Christ  tes- 
tifieth  of  poor  men,  that  they  are  dear  unto  him,  and  that  he 
loveth  them  especially:  for  he  calleth  them  his  little  ones,1  by 
a  name  of  tender  love  ;  he  saith  they  be  his  brethren.  And 
St.  James  saith,  that  God  hath  chosen  them  to  be  the  heirs 
of  his  kingdom.  Hath  not  God,  saith  he,  chosen  the  poor  of 
this  world  to  himself,  to  make  them  hereafter  the  rich  heirs 
of  that  kingdom  which  he  hath  promised  to  them  that  love 
him  ?a  And  we  know  that  the  prayer  which  they  make  for  us 
shall  be  acceptable  and  regarded  of  God,  their  complaint  shall 
be  heard  also.  Thereof  doth  Jesus  the  son  of  Sirach  cer- 
tainly assure  us,  saying,  If  the  poor  complain  of  thee  in  the 
bitterness  of  his  soul,  his  prayer  shall  be  heard ;  even  he  that 
made  him  shall  hear  him.3  Be  courteous,  therefore,  unto  the 
poor.  We  know  also,  that  he,  who  acknowledgeth  himself  to 
be  their  Master  and  Patron,  and  refuseth  not  to  take  them  for 
his  servants,  is  both  able  to  pleasure  and  displeasure  us;  and 
that  we  stand  every  hour  in  need  of  his  help.  Why  should 
we  then  be  either  negligent  or  unwilling  to  procure  their 
friendship  and  favour;  by  the  which  also  we  may  be  assured 
to  get  his  favour,  that  is  both  able  and  willing  to  do  us  all 
pleasures,  that  are  for  our  commodity  and  wealth  ?  Christ 
doth  declare  by  this,  how  much  he  aecepteth  our  charitable 
affection  toward  the  poor ;  in  that  he  promiseth  a  reward  unto 
them  that  give  but  a  cup  of  cold  water  in  his  name  to  them 
that  have  need  thereof,4  and  that  reward  is  the  kingdom  of 
neaven.  No  doubt  is  it,  therefore,  that  God  regardeth  highly 
that  which  he  rewardeth  so  liberally.  For  he  that  promiseth 
a  princely  recompense  for  a  beggarly  benevolence,  declare th 
that  he  is  more  delighted  with  the  giving,  than  with  the  gift ; 

1  Matt.  x.  42;  Mark  ix.  41  ;  Matt.  xxv.  40.  2  James  ii.  5. 

3  Ecclua.  iv.  6.  *  Matt  x.  42. 

13 


146  THE  SECOND  PART  OF  THE 

and  that  he  as  much  esteemeth  the  doing  of  the  thing,  as  the 
fruit  and  commodity  that  cometh  of  it. 

Whoso,  therefore,  hath  hitherto  neglected  to  give  alms,  let 
him  know  that  God  now  requireth  it  of  him ;  and  he  that  hath 
been  liberal  to  the  poor,  let  him  know  that  his  godly  doings 
are  accepted,  and  thankfully  taken  at  God's  hands  ;  which  he 
will  requite  with  double  and  treble.  For  so  saith  the  Wise 
Man :  He  which  sheweth  mercy  to  the  poor,  doth  lay  his 
money  in  bank  to  the  Lord,  for  a  large  interest  and  gain;1  the 
gain  being  chiefly  the  possession  of  the  life  everlasting,  through 
the  merits  of  our  Saviour  Jesus  Christ :  to  whom,  with  the 
Father  and  the  Holy  Ghost,  be  all  honour  and  glory  for 
ever.     Amen. 


THE  SECOND  PART  OF  THE  SERMON  OF  ALMS- 
DEEDS 

Ye  have  heard  before,  dearly  beloved,  that,  to  give  alms 
unto  the  poor,  and  to  help  them  in  time  of  necessity,  is  so 
acceptable  unto  our  Saviour  Christ,  that  he  counteth  that  to 
be  done  to  himself,  that  we  do  for  his  sake  unto  them.  Ye 
have  heard  also,  how  earnestly  both  the  Apostles,  Prophets, 
holy  Fathers,  and  Doctors,  do  exhort  us  unto  the  same.  And 
ye  see,  how  well-beloved  and  dear  unto  God  they  were,  whom 
the  Scriptures  report  unto  us  to  have  been  good  alms-men. 
Wherefore,  if  either  their  good  examples,  or  the  wholesome 
counsel  of  godly  fathers,  or  the  love  of  Christ — whose  especial 
favour  we  may  be  assured  by  this  means  to  obtain — may 
move  us,  or  do  any  thing  at  all  with  us  ;  let  us  provide,  that, 
from  henceforth,  we  shew  unto  God  ward  this  thankful  service, 
to  be  mindful  and  ready  to  help  them  that  be  poor  and  in 
misery. 

Now  will  I,  this  second  time  that  I  entreat  of  alms-deeds, 
shew  unto  you  how  profitable  it  is  for  us  to  exercise  them, 
and  what  fruit  thereby  shall  arise  unto  us,  if  we  do  them 
faithfully. 

Our  Saviour  Christ  in  the  Gospel  teacheth  us,  that  it  pro- 

1  Prov.  xix.  17. 


SERMON  OF  ALMS-DEEDS.  147 

fiteth  a  man  nothing,  to  have  in  possession  all  the  riches  of 
the  whole  world,  and  the  wealth  or  glory  thereof,  if  in  the 
mean  season  he  lose  his  soul,1  or  do  that  thing,  whereby  it 
should  become  captive  unto  death,  sin,  and  hell-tire.  By  the 
which  saying,  he  not  only  instructeth  us  how  much  the  soul's 
health  is  to  be  preferred  before  worldly  commodities ;  but  it 
also  serveth  to  stir  up  our  minds,  and  to  prick  us  forwards  to 
seek  diligently,  and  learn,  by  what  means  we  may  preserve 
and  keep  our  souls  ever  in  safety ;  that  is,  how  we  may  re- 
cover our  health,  if  it  be  lost  or  impaired,  and  how  it  may  be 
defended  and  maintained,  if  once  we  have  it.  Yea,  he  teach- 
eth  us  also  thereby,  to  esteem  that  as  a  precious  medicine,  and 
an  inestimable  jewel,  that  hath  such  strength  and  virtue  in  it, 
that  can  either  procure  or  preserve  so  incomparable  a  treasure. 
For,  if  we  greatly  regard  that  medicine  or  salve  that  is  able  to 
heal  sundry  and  grievous  diseases  of  the  body,  much  more 
will  we  esteem  that  which  hath  like  power  over  the  soul. 
And  because  Ave  might  be  better  assured,  both  to  know  and 
to  have  in  readiness  that  so  profitable  a  remedy ;  he,  as  a  most 
faithful  and  loving  teacher,  sheweth,  himself,  both  what  it  is, 
and  where  we  may  find  it,  and  how  we  may  use  and  apply  it. 
For  when  both  he  and  his  disciples  were  grievously  accused 
of  the  Pharisees,  to  have  defiled  their  souls  in  breaking  the 
constitutions  of  the  Elders,  because  they  went  to  meat,  and 
washed  not  their  hands  before,  according  to  the  custom  of  the 
Jews;  Christ,  answering  their  superstitious  complaint,  teach- 
eth  them  an  especial  remedy  how  to  keep  clean  their  souls, 
notwithstanding  the  breach  of  such  superstitious  orders:  Give 
alms,  saith  he,  and  behold  all  things  are  clean  unto  you.3  He 
teacheth  them,  that  to  be  merciful  and  charitable  in  helping  the 
poor,  is  the  means  to  keep  the  soul  pure  and  clean  in  the  sight 
of  God. 

We  are  taught  therefore  by  this,  that  merciful  alms-dealing 
is  profitable  to  purge  the  soul  from  the  infection  and  filthy 
spots  of  sin. 

The  same  lesson  doth  the  Holy  Ghost  also  teach  in  sundry 
places  of  the  Scripture,  saying,  Mercifulness  and  alms-giving 
purgeth  from  all  sins,  and  delivereth  from  death,  and  suffereth 
not  the  soul  to  come  into  darkness.3  A  great  confidence  may 
they  have  before  the  high  God,  that  show  mercy  and  compas- 
sion to  them  that  are  afflicted.  The  wise  Preacher,  the  son 
of  Sirach,  confirmeth  the  same,  when  he  saith,  That  as  water 

1  Matt.  xvi.  26.  2  Luke  xi.  41.  3  Tobit  iv.  10. 


148  THE  SECOND  PART  OF  THE 

quencheth  burning  fire,  even  so  mercy  and  alms  resisteth  and 
reconcileth  sins.1  And  sure  it  is,  that  mercifulness  quaileth 
the  heat  of  sin  so  much,  that  they  shall  not  take  hold  upon 
man  to  hurt  him  ;  or,  if  he  have  by  any  infirmity  or  weakness 
been  touched  and  annoyed  with  them,  straightways  shall  mer- 
cifulness wipe  and  wash  them  away,  as  salves  and  remedies 
to  heal  their  sores  and  grievous  diseases.  And  thereupon  thai 
holy  father  Cyprian  taketh  good  occasion  to  exhort  earnestly 
to  the  merciful  work  of  giving  alms  and  helping  the  poor ; 
and  there  he  admonisheth  to  consider  how  wholesome  and 
profitable  it  is  to  relieve  the  needy,  and  help  the  afflicted, 
by  the  which  we  may  purge  our  sins  and  heal  our  wounded 
souls. 

But  here  some  will  say  unto  me,  If  alms-giving,  and  our 
charitable  works  towards  the  poor,  be  able  to  wash  away 
sins,  to  reconcile  us  to  God,  to  deliver  us  from  the  peril  of 
damnation,  and  make  us  the  sons  and  heirs  of  God's  king- 
dom ;  then  are  Christ's  merits  defaced,  and  his  blood  shed  in 
vain ;  then  are  we  justified  by  works,  and  by  our  deeds  may 
we  merit  heaven  ;  then  do  we  in  vain  believe,  that  Christ 
died  for  to  put  away  our  sins ;  and  that  he  rose  for  our  justi- 
fication, as  St.  Paul  teacheth. 

But  ye  shall  understand,  dearly  beloved,  that  neither  those 
places  of  the  Scripture  before  alleged,  neither  the  doctrine  of 
the  blessed  martyr  Cyprian,  neither  any  other  godly  and 
learned  man,  when  they,  in  extolling  the  dignity,  profit,  fruit, 
and  effect  of  virtuous  and  liberal  alms,  do  say  that  it  washeth 
away  sins,  and  bringeth  us  to  the  favour  of  God,  do  mean, 
that  our  work  and  charitable  deed  is  the  original  cause  of  our 
acceptation  before  God  ;  or  that,  for  the  dignity  or  worthiness 
thereof,  our  sins  may  be  washed  away  and  we  purged  and 
cleansed  of  all  the  spots  of  our  iniquity  ; — for  that  were,  in- 
deed, to  deface  Christ,  and  to  defraud  him  of  his  glory  ; — but 
they  mean  this,  and  this  is  the  understanding  of  those  and 
such  like  sayings,  that  God  of  his  mercy  and  special  favour 
towards  them,  whom  he  hath  appointed  to  everlasting  salva- 
tion, hath  so  offered  his  grace  especially,  and  they  have  so 
received  it  fruitfully,  that  although,  by  reason  of  their  sinful 
living  outwardly  they  seemed  before  to  have  been  the  chil- 
dren of  wrath  and  perdition ;  yet  now,  the  Spirit  of  God 
mightily  working  in  them,  unto  obedience  to  God's  will  and 
commandments,  they  declare  by  their  outward  deeds  and  life, 

1  Ecclus.  iii.  30. 


SERMOX  OF  ALMS-DEEDS.  149 

in  the  shewing  of  mercy  and  charity — which  cannot  come 
but  of  the  Spirit  of  God,  and  his  especial  grace — that  they  are 
the  undoubted  children  of  God  appointed  to  everlasting  life. 
And  so,  as  by  their  wickedness  and  ungodly  living  they 
shewed  themselves,  according  to  the  judgment  of  men,  which 
follow  the  outward  appearance,  to  be  reprobates  and  casta- 
ways ;  so  now,  by  their  obedience  unto  God's  holy  will,  and 
by  their  mercifulness  and  tender  pity — wherein  they  shew 
themselves  to  be  like  unto  God,  who  is  the  fountain  and 
spring  of  all  mercy — they  declare  openly  and  manifestly 
unto  the  sight  of  men,  that  they  are  the  sons  of  God,  and 
elect  of  him  unto  salvation.  For  as  the  good  fruit  is  not  the 
cause  that  the  tree  is  good,  but  the  tree  must  first  be  good 
before  it  can  bring  forth  good  fruit ;  so  the  good  deeds  of  man 
are  not  the  cause  that  maketh  man  good,  but  he  is  first  made 
good  by  the  Spirit  and  grace  of  God,  that  effectually  vvorketh 
in  him,  and  afterward  he  bringeth  forth  good  fruits.  And  then, 
as  the  good  fruit  doth  argue  the  goodness  of  the  tree  ;  so  doth 
the  good  and  merciful  deed  of  the  man  argue  and  certainly 
prove  the  goodness  of  him  that  doth  it ;  according  to  Christ's 
sayings,  Ye  shall  know  them  by  their  fruits. 

And,  if  any  man  will  object,  that  evil  and  naughty  men  do 
sometimes  by  their  deeds  appear  to  be  very  godly  and  vir- 
tuous ;  I  will  answer,  so  doth  the  crab  and  choak-pear  seem 
outwardly  to  have  sometime  as  fair  a  red,  and  as  mellow  a 
colour,  as  the  fruit  that  is  good  indeed.  But  he,  that  will  bite 
and  take  a  taste,  shall  easily  judge  betwixt  the  sour  bitterness 
of  the  one,  and  the  sweet  savouriness  of  the  other.  And,  as 
the  true  Christian  man,  in  thankfulness  of  his  heart,  for  the 
redemption  of  his  soul  purchased  by  Christ's  death,  sheweth 
kindly  by  the  fruit  of  his  faith  his  obedience  to  God ;  so  the 
other,  as  a  merchant  with  God,  doth  all  for  his  own  gain, 
thinking  to  win  heaven  by  the  merit  of  his  works ;  and  so 
defaceth  and  obscureth  the  price  of  Christ's  blood,  who  only 
wrought  our  purgation.  The  meaning,  then,  of  these  sayings, 
in  the  Scriptures  and  other  holy  writings — Alms-deeds  do 
wash  away  our  sins  -,1  and,  Mercy  to  the  poor  doth  blot  out 
our  offences- — is,  that  we  doing  these  things  according  to 
God's  will  and  our  duty,  have  our  sins  indeed  washed  away, 
and  our  offences  blotted  out ;  not  for  the  worthiness  of  them, 
but  by  the  grace  of  God,  which  worketh  all  in  all,  and  that 
for  the  promise  that  God  hath  made  to  them  that  are  obedient 

1  Luke  xi.  41.  2  1  Pet.  iv.  8. 

13* 


150  THE  SECOND  PART  OF  THE 

unto  his  commandment,  that  he  which  is  the  Truth  might  be 
justified  in  performing  the  truth  due  to  his  true  promise. 
Alms-deeds  do  wash  away  our  sins,  because  God  doth  vouch- 
safe then  to  repute  us  as  clean  and  pure,  when  we  do  them  for 
his  sake,  and  not  because  they  deserve  or  merit  our  purg- 
ing, or  for  that  they  have  any  such  strength  and  virtue  in 
themselves. 

I  know  that  some  men,  too  much  addict  to  the  advancing 
of  their  works,  will  not  be  content  with  this  answer ;  and 
no  marvel,  for  such  men  can  no  answer  content  or  suffice 
Wherefore,  leaving  them  to  their  own  wilful  sense,  we  will 
rather  have  regard  to  the  reasonable  and  godly ;  who  as  they 
most  certainly  know  and  persuade  themselves,  that  all  good- 
ness, all  bounty,  all  mercy,  all  benefits,  all  forgiveness  of  sins, 
and  whatsoever  can  be  named  good  and  profitable,  either  for 
the  body  or  for  the  soul,  do  come  only  of  God's  mercy  and 
mere  favour,  and  not  of  themselves  ;  so,  though  they  do  never 
so  many  and  so  excellent  good  deeds,  yet  are  they  never 
puffed  up  with  the  vain  confidence  of  them.  And  though 
they  hear  and  read  in  God's  word,  and  otherwhere  in  godly 
men's  works,  that  alms-deeds,  mercy,  and  charitableness,  doth 
wash  away  sin,  and  blot  out  iniquity ;  yet  do  they  not  arro- 
gantly and  proudly  stick  and  trust  unto  them,  or  brag  them- 
selves of  them,  as  the  proud  Pharisee  did,  lest  with  the  Pha- 
risee they  should  be  condemned :  but  rather,  with  the  humble 
and  poor  Publican,  confess  themselves  sinful  wretches,  un- 
worthy to  look  up  to  heaven,  calling  and  craving  for  mercy, 
that  with  the  Publican  they  may  be  pronounced  of  Christ  to 
be  justified. 

The  godly  do  learn,  that,  when  the  Scriptures  say,  that  by 
good  and  merciful  works  we  are  reconciled  to  God's  favour, 
we  are  taught  then  to  know  what  Christ  by  his  intercession 
and  mediation  obtaineth  for  us  of  his  Father,  when  we  be 
obedient  to  his  will ;  yea,  they  learn  in  such  manner  of  speak- 
ing, a  comfortable  argument  of  God's  singular  favour  and 
love,  that  attributeth  that  unto  us  and  to  our  doings,  that  he 
by  his  Spirit  worketh  in  us,  and  through  his  grace  procureth 
for  us.  And  yet  this  notwithstanding,  they  cry  out  with  St. 
Paul,  O  wretches  that  we  are  ;*  and  acknowledge,  as  Christ 
teacheth,  that  when  they  have  all  done,  they  are  but  unpro- 
fitable servants  ;a  and,  with  the  blessed  King  David,  in  respect 
of  the  just  judgments  of  God,  they  do  tremble,  and  say,  Who 

1  Rom.  vii.  24.  2  Luke  xvii.  10. 


SERMON  OF  ALMS-DEEDS.  151 

shall  be  able  to  abide  it,  Lord,  if  thou  wilt  give  sentence  ac- 
cording to  our  deserts.1  Thus  they  humble  themselves,  and 
are  exalted  of  God ;  they  count  themselves  vile,  and  of  God 
are  counted  pure  and  clean ;  they  condemn  themselves,  and 
are  justified  of  God ;  they  think  themselves  unworthy  of  the 
earth,  and  of  God  are  thought  worthy  of  heaven.  Thus  by 
God's  word  are  they  truly  taught  how  to  think  rightly  of 
merciful  dealing  of  alms ;  and  of  God's  especial  mercy  and 
goodness  are  made  partakers  of  those  fruits  that  his  word  hath 
promised.- 

Let  us  then  follow  their  examples,  and  both  shew  obediently 
in  our  lives  those  works  of  mercy  that  we  are  commanded, 
and  have  that  right  opinion  and  judgment  of  them  that  we  are 
taught ;  and  we  shall  in  like  manner,  as  they,  be  made  par- 
takers, and  feel  the  fruits  and  rewards  that  follow  such  godly 
living ;  so  shall  we  know  by  proof  what  profit  and  commo- 
dity doth  come  of  giving  of  alms  and  succouring  of  the  poor. 


THE  THIRD  PART  OF  THE  SERMON  OF  ALMS- 
DEEDS. 

Ye  have  already  heard  two  parts  of  this  treatise  of  Alms- 
deeds.  The  first,  how  pleasant  and  acceptable  before  God 
the  doing  of  them  is ;  this  second,  how  much  it  behoveth  us, 
and  how  profitable  it  is  to  apply  ourselves  unto  them. 

Now,  in  the  third  part,  will  I  take  away  that  let,  that  hin- 
dereth  many  from  doing  them. 

There  be  many,  that  when  they  hear  how  acceptable  a 
thing  in  the  sight  of  God  the  giving  of  alms  is ;  and  how 
much  God  extendeth  his  favour  towards  them  that  are  merci- 
ful ;  and  what  fruits  and  commodities  do  come  to  them  by  it ; 
they  wish  very  gladly  with  themselves  that  they  also  might 
obtain  these  benefits,  and  be  counted  such  of  God  as  whom 
he  would  love  or  do  for.  But  yet  these  men  are  with  greedy 
covetousness  so  pulled  back,  that  they  will  not  bestow  one 
halfpenny,  or  one  piece  of  bread,  that  they  might  be  thought 
worthy  of  God's  benefits,  and  so  to  come  into  his  favour. 

1  Pb.  cxxx.  3. 


152  THE  THIRD  PART  OF  THE 

For  they  are  evermore  fearful,  and  doubting,  lest  by  often 
giving,  although  it  were  but  little  at  a  time,  they  should  con- 
sume their  goods,  and  so  impoverish  themselves,  that  even 
themselves  at  the  length  should  not  be  able  to  live,  but  should 
be  driven  to  beg,  and  live  of  other  men's  alms.  And  thus 
they  seek  excuses  to  withhold  themselves  from  the  favour  of 
God  ;  and  choose,  with  pinching  covetousness,  rather  to  lean 
unto  the  devil,  than  by  charitable  mercifulness  either  to  come 
unto  Christ,  or  to  suffer  Christ  to  come  unto  them.  O  that 
we  had  some  cunning  and  skilful  Physician,  that  were  able 
to  purge  them  of  this  so  pestilent  an  humour,  that  so  sore 
infecteth,  not  their  bodies,  but  their  minds ;  and  so  by  cor- 
rupting their  souls  bringeth  their  bodies  and  souls  into  danger 
of  hell-fire  ! 

Now  lest  there  be  any  such  among  us,  dearly  beloved,  let 
us  diligently  search  for  that  Physician,  which  is  Jesus  Christ; 
and  earnestly  labour,  that  of  his  mercy  he  will  truly  instruct 
us,  and  give  us  a  present  remedy  against  so  perilous  a  disease. 
Hearken  then,  whosoever  thou  art  that  fearest  lest,  by  giving 
to  the  poor,  thou  shouldst  bring  thyself  to  beggary.  That 
which  thou  takest  from  thyself  to  bestow  upon  Christ  can 
never  be  consumed  and  wasted  away.  Wherein  thou  shalt 
not  believe  me  ;  but,  if  thou  have  faith,  and  be  a  true  Chris- 
tian, believe  the  Holy  Ghost,  give  credit  to  the  authority  of 
God's  word  that  thus  teacheth.  For  thus  saith  the  Holy 
Ghost  by  Solomon ;  He  that  giveth  unto  the  poor  shall  never 
want.1  Men  suppose  that,  by  hoarding  and  laying  up  still, 
they  shall  at  length  be  rich  ;  and  that  by  distributing  and  lay- 
ing out,  although  it  be  for  most  necessary  and  godly  uses, 
they  shall  be  brought  to  poverty.  But  the  Holy  Ghost,  which 
knoweth  all  truth,  teacheth  us  another  lesson,  contrary  to  this. 
He  teacheth  us  that  there  is  a  kind  of  dispending  that  shall 
never  diminish  the  stock,  and  a  kind  of  saving  that  shall  bring 
a  man  to  extreme,  poverty.2  For  where  he  saith,  that  the 
good  alms-man  shall  never  have  scarcity,  he  addeth,  but  he 
that  turneth  away  his  eyes  from  such  as  be  in  necessity,  shall 
suffer  great  poverty  himself.3 

How  far  different,  then,  is  the  judgment  of  man  from  the 
judgment  of  the  Holy  Ghost !  The  holy  Apostle  Paul,  a 
man  full  of  the  Holy  Ghost,  and  made  privy  even  of  the  secret 
will  of  God,  teacheth,  that  the  liberal  alms-giver  shall  not 
thereby  be  impoverished.     He  that  ministereth,  saith  he,  seed 

1  Prov.  xxviii.  27.  Prov.  xi.  24.  3  Pi  ov.  x  3. 


SERMON  OF  ALMS-DEEDS.  153 

unto  the  sower,  will  minister  also  bread  unto  you  for  food ; 
yea,  he  will  multiply  your  seed,  and  increase  the  fruits  of 
you  righteousness.1  He  is  not  content  to  advertise  them 
that  they  shall  not  lack,  but  he  sheweth  them  also  in  what 
sort  God  will  provide  for  them.  Even  as  he  provided  seed 
for  the  sower,  in  multiplying  it  and  giving  great  increase  ;  so 
will  he  multiply  their  goods,  and  increase  them,  that  there 
shall  be  great  abundance. 

And,  lest  we  should  think  his  sayings  to  be  but  words,  and 
not  truth,  we  have  an  example  thereof  in  the  First  Book  of 
Kings,  which  doth  confirm  and  seal  it  up  as  a  most  certain 
truth.  The  poor  widow  that  received  the  banished  Prophet 
of  God,  Elias,  when  as  she  had  but  a  handful  of  meal  in  a 
vessel,  and  a  little  oil  in  a  cruse,  whereof  she  would  make  a 
cake  for  herself  and  her  son,  that,  after  they  had  eaten  that, 
they  might  die,  because  in  that  great  famine  there  was  no 
more  food  to  be  gotten :  yet,  when  she  gave  part  thereof  to 
Elias,  and  defrauded  her  own  hungry  belly,  mercifully  to  re- 
lieve him,  she  was  so  blessed  of  God,  that,  neither  the  meal 
nor  the  oil  was  consumed  all  the  time  while  that  famine  did 
last,  but  thereof  both  the  Prophet  Elias,  she,  and  her  son, 
were  sufficiently  nourished  and  had  enough.3 

Oh  consider  this  example,  ye  unbelieving  and  faithless 
covetous  persons,  who  discredit  God's  word,  and  think  his 
power  diminished  !  This  poor  woman,  in  the  time  of  an  ex- 
treme and  long  dearth,  had  but  one  handful  of  meal  and  a 
little  cruse  of  oil ;  her  only  son  was  ready  to  perish  before 
her  face  for  hunger,  and  she  herself  like  to  pine  away :  and 
yet,  when  the  poor  Prophet  came,  and  asked  part,  she  was 
so  mindful  of  mercifulness,  that  she  forgot  her  own  misery  ; 
and  rather  than  she  would  omit  the  occasion  given  to  give 
alms,  and  work  a  work  of  righteousness,  she  was  content 
presently  to  hazard  her  own  and  her  son's  life.  And  you, 
who  have  great  plenty  of  meats  and  drinks,  great  store  of 
moth-eaten  apparel,  yea,  many  of  you  great  heaps  of  gold 
and  silver ; — and  he  that  hath  least  hath  more  than  sufficient  ;^ 
now  in  this  time,  when,  thanks  be  to  God,  no  great  famine 
doth  oppress  you,  your  children  being  well  clothed  and  well 
fed,  and  no  danger  of  death  or  famine  to  be  feared,  will  rather 
cast  doubts  and  perils  of  unlikely  penury,  than  you  will  part 
with  any  piece  of  your  superfluities,  to  help,  feed,  and  suc- 
cour the  poor,  hungry,  and  naked  Christ,  that  cometh  to  your 

1  2  Cor.  ix.  10.  -  1  Kings  xvii.  9-17. 


154  THE  THIRD  PART  OF  THE 

doors  a  begging.  This  poor  and  silly  widow  never  cast 
doubts,  in  all  her  misery,  what  wants  she  herself  should  have ; 
she  never  distrusted  the  promise  that  God  made  to  her  by 
the  Prophet ;  but  straightway  went  about  to  relieve  the  hun- 
gry Prophet  of  God ;  yea,  preferring  his  necessity  before  her 
own.  But  we,  like  unbelieving  wretches,  before  we  will  give 
one  mite,  we  will  cast  a  thousand  doubts  of  danger;  whether 
that  wdl  stand  us  in  any  stead  that  we  give  to  the  poor ; 
whether  we  should  not  have  need  of  it  at  any  other  time  ; 
and  whether  here  it  woidd  not  have  been  more  profitably 
bestowed.  So  that  it  is  more  hard  to  wrench  a  strong  nail, 
as  the  proverb  saith,  out  of  a  post,  than  to  wring  a  farthing 
out  of  our  fingers.  There  is  neither  the  fear  nor  the  love  of 
God  before  our  eyes ;  we  will  more  esteem  a  mite,  than  we 
either  desire  God's  kingdom,  or  fear  the  devil's  dung-eon. 

Hearken,  therefore,  ye  merciless  misers,  what  will  be  the 
end  of  this  your  unmerciful  dealing.  As  certainly  as  God 
nourished  this  poor  widow  in  the  time  of  famine,  and 
increased  her  little  store,  so  that  she  had  enough,  and  felt  no 
penury,  when  other  pined  away ;  so  certainly  shall  God 
plague  you  with  poverty  in  the  midst  of  plenty.  Then,  when 
other  have  abundance  and  be  fed  at  full,  you  shall  utterly 
waste  and  consume  away  yourselves ;  your  store  shall  be 
destroyed ;  your  goods  plucked  from  you ;  all  your  glory 
and  wealth  shall  perish  :  and  that,  which  when  you  had,  you 
might  have  enjoyed  yourselves  in  peace,  and  might  have 
bestowed  upon  other  most  godly,  ye  shall  seek  with  sorrow 
and  sighs,  and  no  where  shall  find  it.  For  your  unmerciful- 
ness  towards  other,  ye  shall  find  no  man  that  will  shew  mercy 
towards  you.  You  that  had  stony  hearts  towards  other, 
shall  find  all  the  creatures  of  God  to  you  ward  as  hard  as 
brass  and  iron.  Alas,  what  fury  and  madness  doth  possess 
our  minds,  that,  in  a  matter  of  truth  and  certainty,  we  will 
not  give  credit  to  the  truth,  testifying  unto  that  which  is  most 
certain  !  Christ  saith,  that  if  we  will  first  seek  the  kingdom 
of  God,  and  do  the  works  of  righteousness  thereof,  we  shall 
not  be  left  destitute ;  all  other  things  shall  be  given  to  us 
plenteously.1  Nay,  say  we,  I  will  first  look  that  I  be  able  to 
live  myself,  and  be  sure  that  I  have  enough  for  me  and  mine ; 
and,  if  I  have  any  thing  over,  I  will  bestow  it  to  get  God's 
favour,  and  the  poor  shall  then  have  part  with  me. 

See,  I  pray  you,  the  perverse  judgment  of  men ;  we  have 

»  Matt.  vi.  3?. 


SERMON  OF  ALMS-DEEDS.  155 

more  care  to  nourish  the  carcase,  than  we  have  fear  to  see 
our  soul  perish.  And,  as  Cyprian  saith,  whilst  we  stand  in 
doubt  lest  our  goods  fail  in  being  over  liberal,  we  put  it  oul 
of  doubt,  that  our  life  and  health  faileth  in  not  being  liberal  at 
all.  Whilst  we  are  careful  for  diminishing  of  our  stock,  we 
are  altogether  careless  to  diminish  ourselves.  We  love  Mam- 
mon, and  lose  our  souls.  We  fear  lest  our  patrimony  should 
perish  from  us ;  but  we  fear  not  lest  we  should  perish  for  it. 
Thus  do  we  perversely  love  that  which  we  should  hate,  and 
hate  that  which  we  should  love  ;  we  be  negligent  where  we 
should  be  careful,  and  careful  where  we  need  not. 

This  vain  fear  to  lack  ourselves,  if  we  give  to  the  poor,  is 
much  like  the  fear  of  children  and  fools ;  which,  when  they 
see  the  bright  glimmering  of  a  glass,  they  do  imagine  straight- 
way that  it  is  the  lightning ;  and  yet  the  brightness  of  a  glass 
never  was  the  lightning.  Even  so,  when  we  imagine  that,  by 
spending  upon  the  poor,  a  man  may  come  to  poverty,  we  ai-e 
cast  into  a  vain  fear ;  for  we  never  heard  or  knew,  that  by 
that  means  any  man  came  to  misery,  and  was  left  destitute, 
and  not  considered  of  God.  Nay,  Ave  read  to  the  contrary  in 
the  Scripture,  as  I  have  before  shewed,  and  as  by  infinite  tes- 
timonies and  examples  may  be  proved — that  whosoever  serveth 
God  faithfully  and  unfeignedly  in  any  vocation,  God  will  not 
sutler  him  to  decay,  much  less  to  perish.  The  Holy  Ghost 
teacheth  us  by  Solomon,  that  the  Lord  will  not  suffer  the  soul 
of  the  righteous  to  perish  for  hunger.1  And  therefore  David 
saith  unto  all  them  that  are  merciful,  O  fear  the  Lord,  ye 
that  be  his  saints,  for  they  that  fear  him  lack  nothing.  The 
lions  do  lack  and  suffer  hunger  ;  but  they  which  seek  the  Lord 
shall  want  no  manner  of  thing  that  is  good.2 

When  Elias  was  in  the  desart,  God  fed  him  by  the  ministry 
of  a  raven,  that  evening  and  morning  brought  him  sufficient 
victuals.3  When  Daniel  was  shut  up  in  the  lions'  den,  God 
prepared  meat  for  him,  and  sent  it  thither  to  him.  And  there 
was  the  saying  of  David  fulfilled :  The  lions  do  lack  and 
suffer  hunger ;  but  they  which  seek  the  Lord  shall  want  no 
good  thing.  Foi-,  while  the  lions,  which  should  have  been 
fed  with  his  flesh,  roared  for  hunger  and  desire  of  their  prey — ■ 
whereof  they  had  no  power,  although  it  were  present  before 
them — he  in  the  mean  time  was  fresh  fed  from  God,  that 
should  with  his  flesh  have  filled  the  lions.  So  mightily  doth 
God  work  to  preserve  and  maintain  those  whom  he  loveth ; 

1  Frov.  x.  3.  2  Ps.  xxxiv.  9.  10.  3  1  Kings  xvii.  6. 


150   THE  THIRD  PART  OF  THE  SERMON  OF  ALMS-DEEDS. 

so  careful  is  he  also  to  feed  them,  who  in  any  state  or  voca« 
tion  do  unfeignedly  serve  him. 

And  shall  we  now  think,  that  he  will  be  unmindful  of  us, 
if  we  be  obedient  to  his  word,  and  according  to  his  will  have 
pity  on  the  poor  ?  He  giveth  us  all  wealth  before  we  do  any 
service  for  it :  and  will  he  see  us  lack  necessaries  when  we 
do  him  true  service  ?  Can  a  man  think  that  he  that  feedeth 
Christ,  can  be  forsaken  of  Christ,  and  left  without  food  ?  or 
will  Christ  deny  earthly  things  unto  them,  whom  he  pro- 
miseth  heavenly  things  for  his  true  service  ?  It  cannot  be 
therefore,  dear  brethren,  that  by  giving  of  alms  we  should  at 
any  time  want  ourselves ;  or  that  we,  which  relieve  other 
men's  need,  should  ourselves  be  oppressed  with  penury.  It 
is  contrary  to  God's  word  ;  it  repugneth  with  his  promise ;  it 
is  against  Christ's  property  and  nature  to  suffer  it ;  it  is  the 
crafty  surmise  of  the  devil  to  persuade  us  it. 

Wherefore,  stick  not  to  give  alms  freely ;  and  trust,  not- 
withstanding, that  God's  goodness  will  minister  unto  us  suf- 
ficiency and  plenty,  so  long  as  we  shall  live  in  this  transitory 
life ;  and,  after  our  days  here  well  spent  in  his  service,  and 
the  love  of  our  brethren,  we  shall  be  crowned  with  everlast- 
ing glory,  to  reign  with  Christ  our  Saviour  in  heaven  :  to 
whom,  with  the  Father  and  the  Holy  Ghost,  be  all  honour 
and  glory  for  ever.     Amen. 


AN  HOMILY,  OR  SERMON, 

CONCERNING   THE 

NATIVITY  AND  BIRTH  OF  OUR  SAVIOUR  JESUS  CHRIST. 

Among  all  the  creatures,  that  God  made  in  the  beginning 
of  the  world,  most  excellent  and  wonderful  in  their  kind,  there 
was  none,  as  the  Scripture  beareth  witness,  to  be  compared 
almost  in  any  point  unto  Man ;  who  as  well  in  body  as  in 
soul,  exceeded  all  other,  no  less  than  the  Sun,  in  brightness 
and  light,  exceedeth  every  small  and  little  star  in  the  firma- 
ment. He  was  made  according  to  the  image  and  similitude 
of  God ;  he  was  endued  with  all  kind  of  heavenly  gifts  ;  he 
had  no  spot  of  uncleanness  in  him ;  he  was  sound  and  per- 
fect in  all  parts,  both  outwardly  and  inwardly  ;  his  reason  was 
uncorrupt,  his  understanding  was  pure  and  good,  his  will  was 
obedient  and  godly  ;  he  was  made  altogether  like  unto  God  in 
righteousness,  in  holiness,  in  wisdom,  in  truth ;  to  be  short, 
in  all  kind  of  perfection. 

When  he  was  thus  created  and  made,  Almighty  God,  in 
token  of  his  great  love  towards  him,  chose  out  a  special  place 
of  the  earth  for  him,  namely,  Paradise  ;  where  he  lived  in  all 
tranquillity  and  pleasure,  having  great  abundance  of  worldly 
goods,  and  lacking  nothing  that  he  might  justly  require,  or 
desire  to  have.  For,  as  it  is  said,  God  made  him  lord  and 
ruler  over  all  the  works  of  his  hands,  that  he  should  have 
under  his  feet  all  sheep  and  oxen,  all  beasts  of  the  field,  all 
fowls  of  the  air,  all  fishes  of  the  sea,  and  use  them  always  at 
his  own  pleasure,  according  as  he  should  have  need.1  Was 
not  this  a  mirror  of  perfection  ?  Was  not  this  a  full,  perfect, 
and  blessed  estate  ?  Could  any  thing  else  be  well  added 
hereunto,  or  greater  felicity  desired  in  this  world  ? 

But  as  the  common  nature  of  all  men  is,  in  time  of  pros- 
perity and  wealth,  to  forget  not  only  themselves,  but.  also 
God;  even  so  did  this  first  man  Adam:  who  having  but  one 

i  Ps.  viii.  6-8, 

14  (157) 


158  SERMON  OF    THE  NATIVITY. 

commandment  at  God's  hand,  namely,  that  he  should  not  ea* 
of  the  fruit  of  knowledge  of  good  and'  ill,  did  notwithstanding, 
most  unmindfully,  or  rather  most  wilfully,  break  it,  in  for- 
getting the  strait  charge  of  his  Maker,  and  giving  ear  to  the 
crafty  suggestion  of  that  wicked  serpent  the  devil.  Whereby 
it  came  to  pass,  that,  as  before  he  was  blessed,  so  now  he  was 
accursed ;  as  before  he  was  loved,  so  now  he  was  abhorred ; 
as  before  he  was  most  beautiful  and  precious,  so  now  he  was 
most  vile  and  wretched  in  the  sight  of  his  Lord  and  Maker : 
instead  of  the  image  of  God,  he  was  now  become  the  image 
of  the  devil ;  instead  of  the  citizen  of  heaven,  he  was  become 
the  bond-slave  of  hell,  having  in  himself  no  one  part  of  his 
former  purity  and  cleanness,  but  being  altogether  spotted  and 
defiled ;  insomuch  that  he  now  seemed  to  be  nothing  else  but 
a  lump  of  sin,  and  therefore,  by  the  just  judgment  of  God, 
was  condemned  to  everlasting  death. 

This  so  great  and  miserable  a  plague,  if  it  had  only  rested 
on  Adam,  who  first  offended,  it  had  been  so  much  the  easier, 
and  might  the  better  have  been  borne.  But  it  fell  not  only  on 
him,  but  also  on  his  posterity  and  children  for  ever :  so  that 
the  whole  brood  of  Adam's  flesh  should  sustain  the  self-same 
fall  and  punishment,  which  their  forefather  by  his  offence  most 
justly  had  deserved.  St.  Paul  in  the  fifth  chapter  to  the 
Romans  saith,  By  the  offence  of  only  Adam,  the  fault  came 
upon  all  men  to  condemnation,  and  by  one  man's  disobe- 
dience many  were  made  sinners.1  By  which  words  we  are 
taught,  that,  as  in  Adam  all  men  universally  sinned,  so  in 
Adam  all  men  universally  received  the  reward  of  sin  ;  that  is 
to  say,  became  mortal,  and  subject  unto  death,  having  in  them- 
selves nothing  but  everlasting  damnation  both  of  body  and 
soul.  They  became,  as  David  saith,  corrupt  and  abominable  ; 
they  went  all  out  of  the  way  ;  there  was  none  that  did  good, 
no  not  one.3 

O  what  a  miserable  and  woeful  state  was  this,  that  the 
sin  of  one  man  should  destroy  and  condemn  all  men ;  that 
nothing  in  all  the  world  might  be  looked  for,  but  only  pangs 
of  death,  and  pains  of  hell !  Had  it  been  any  marvel,  if  man- 
kind had  been  utterly  driven  to  desperation,  being  thus  fallen 
from  life  to  death,  from  salvation  to  destruction,  from  heaven 
to  hell  ? 

But  behold  the  great  goodness  and  tender  mercy  of  God  in 
this  behalf!    Albeit  man's  wickedness  and  sinful  behaviour 

1  Rom.  v.  16,  20.  2  Ps.  xiv.  1-4. 


SERMON  OF  THE  NATIVITY.  159 

was  such,  that  it  deserved  not  in  any  part  to  be  forgiven ;  yet. 
to  the  intent  he  might  not  be  clean  destitute  of  all  hope  and 
comfort  in  time  to  come,  he  ordained  a  new  covenant,  and 
made  a  sure  promise  thereof;  namely,  that  he  would  send  a 
Messias  or  Mediator*  into  the  world ;  which  should  make 
intercession,  and  put  himself  as  a  stay  between  both  parties, 
to  pacify  the  wrath  and  indignation  conceived  against  sin,  and 
to  deliver  man  out  of  the  miserable  curse  and  cursed  misery, 
whereunto  he  was  fallen  headlong,  by  disobeying  the  will  and 
commandment  of  his  only  Lord  and  Maker. 

This  covenant  and  promise  was  first  made  unto  Adam  him- 
self, immediately  after  his  fall ;  as  we  read  in  the  third  of 
Genesis,  where  God  said  to  the  serpent  on  this  wise ;  I  will 
put  enmity  between  thee  and  the  woman,  between  thy  seed 
and  her  seed.  lie  shall  break  thine  head,  and  thou  shaft 
bruise  his  heel.1  Afterward  the  self-same  covenant  was  also 
more  amply  and  plainly  renewed  unto  Abraham ;  where  God 
promised  him,  that  in  his  seed  all  nations  and  families  of  the 
earth  should  be  blessed.3  Again,  it  was  continued  and  con- 
firmed unto  Isaac  in  the  same  form  of  words  as  it  was  before 
unto  his  father.3  And,  to  the  intent  that  mankind  might  not 
despair,  but  always  live  in  hope,  Almighty  God  never  ceased 
to  publish,  repeal,  confirm,  and  continue  the  same,  by  divers 
and  sundry  testimonies  of  his  Prophets ;  who,  for  the  better 
persuasion  of  the  thing,  prophesied  the  time,  the  place,  the 
manner,  and  circumstance  of  his  birth,  the  afflictions  of  his 
life,  the  kind  of  his  death,  the  glory  of  his  resurrection,  the 
receiving  of  his  kingdom,  the  deliverance  of  his  people,  with 
all  other  circumstances  belonging  thereunto.  Isaiah  prophe- 
sied, that  he  should  be  born  of  a  virgin,  and  called  Emanuel.4 
Micah  prophesied,  that  he  should  be  born  in  Bethlehem,  a 
place  of  Jewry.5  Ezekiel  prophesied,  that  he  should  come 
of  the  stock  and  lineage  of  David.6  Daniel  prophesied,  that 
all  nations  and  languages  should  serve  him.7  Zechariah  pro- 
phesied, that  he  should  come  in  poverty,  riding  upon  an  ass.s 
Malachi  prophesied,  that  he  should  send  Elias  before  him  ;9 
which  was  John  the  Baptist.  Jeremiah  prophesied,  that  he 
should  be  sold  for  thirty  pieces  of  silver,  &c.  And  all  this 
was  done,  that  the  promise  and  covenant  of  God,  made  unto 


1  Gen.  iii.  15.     2  Gen.  xii.  3 ;  xxii.  18.     3  Gen.  xxvi.  4. 

*  Isa.  vii.  14.      5  Micah  v.  2.  6  Ezek.  xxxiv.  24 ;  xxxvii.  24. 

7  Dan.  vii.  14.    8  Zech.  ix.  9.  9  Mai.  iv.  5;  iii.  1. 


160  SERMON  OF  THE  NATIVITY. 

Abraham  and  his  posterity  concerning  the  redemption  of  the 
world,  might  be  credited  and  fully  believed. 

Now,  as  the  Apostle  Paul  saith,  when  the  fulness  of  time 
was  come  ;*  that  is,  the  perfection  and  course  of  years,  ap- 
pointed from  the  beginning;  then  God",  according  to  his  for- 
mer covenant  and  promise,  sent  a  Messias,  otherwise  called  a 
Mediator,  into  the  world ;  not  such  a  one  as  Moses  was,  not 
such  a  one  as  Joshua,  Saul,  or  David  was,  but  such  a  one  as 
should  deliver  mankind  from  the  bitter  curse  of  the  Law,3  and 
make  perfect  satisfaction  by  his  death  for  the  sins  of  all  peo- 
ple :  namely,  he  sent  his  dear  and  only  Son  Jesus  Christ, 
made,  as  the  Apostle  saith,  of  a  woman,  and  made  under  the 
Law,  that  he  might  redeem  them  that  were  in  bondage  of  the 
Law,  and  make  them  the  children  of  God  by  adoption.3  Was 
not  this  a  wonderful  great  love  towards  us,  that  Avere  his  pro- 
fessed and  open  enemies ;  towards  us,  that  were  by  nature 
the  children  of  wrath,  and  fire-brands  of  hell-fire  ?  In  this, 
saith  St.  John,  appeared  the  great  love  of'  God,  that  he  sent 
his  only-begotten  Son  into  the  world  to  save  us,  when  we 
were  his  extreme  enemies.  Herein  is  love,  not  that  we  loved 
him,  but  that  he  loved  us,  and  sent  his  Son  to  be  a  reconcilia- 
tion for  our  sins.4  St.  Paul  also  saith,  Christ,  when  we  were 
yet  of  no  strength,  died  for  us  being  ungodly.  Doubtless  a 
man  will  scarce  die  for  a  righteous  man.  Peradventure  some 
one  durst  die  for  him  of  whom  he  hath  received  good.  But 
God  setteth  out  his  love  towards  us,  in  that  he  sent  Christ  to 
die  for  us,  when  we  were  yet  void  of  all  goodness.5  This 
and  such  other  comparisons  doth  the  Apostle  use,  to  amplify 
and  set  forth  the  tender  mercy  and  great  goodness  of  God, 
declared  towards  mankind,  in  sending  down  a  Saviour  from 
heaven,  even  Christ  the  Lord.  Which  one  benefit  among  all 
other  is  so  great  and  wonderful,  that  neither  tongue  can  well 
express  it,  neither  heart  think  it,  much  less  give  sufficient 
thanks  to  God  for  it. 

But  here  is  a  great  controversy  between  us  and  the  Jews, 
whether  the  same  Jesus,  which  was  born  of  the  Virgin  Mary, 
be  the  true  Messias,  and  true  Saviour  of  the  world,  so  long 
promised  and  prophesied  of  before.  They,  as  they  are,  and 
have  been  always,  proud  and  stiff-necked,  would  never  ac- 
knowledge him  until  this  day,  but  have  looked  and  waited  for 
another  to  come.     They  have  this  fond  imagination  in  their 

1  Gal.  iv.  4.  2  Gal.  iii.  13.  »  Gal.  iv.  4-6. 

4  1  John  iv.  9,  10.  6  Rom.  v.  6-9. 


SERMON  OF-THE  NATIVITY.  161 

heads,  that  the  Messias  shall  come,  not  as  Christ  did,  like  a 
poor  pilgrim  and  meek  soul  riding  upon  an  ass;  but  like  a 
valiant  and  mighty  King,  in  great  royalty  and  honour :  not  as 
Christ  did,  with  a  few  fishermen,  and  men  of  small  estimation 
in  the  world ;  but  with  a  great  army  of  strong  men,  with  a 
great  train  of  wise  and  noble  men,  as  Knights,  Lords,  Earls, 
Dukes,  Princes,  and  so  forth.  Neither  do  they  think  that  their 
Messias  shall  slanderously  suffer  death,  as  Christ  did;  but 
that  he  shall  stoutly  conquer  and  manfully  subdue  all  his 
enemies,  and  finally  obtain  such  a  kingdom  on  earth,  as  never 
was  seen  from  the  beginning.  While  they  feign  unto  them- 
selves after  this  sort  a  Messias  of  their  own  brain,  they  de- 
ceive themselves,  and  account  Christ  as  an  abject  and  scorn 
of  the  world.  Therefore  Christ  crucified,  as  St.  Paul  saith, 
is  unto  the  Jews  a  stumbling-block,  and  to  the  Gentiles  fool- 
ishness,1 because  they  think  it  an  absurd  thing,  and  contrary 
to  all  reason,  that  a  Redeemer  and  Saviour  of  the  whole  world 
should  be  handled  after  such  a  sort  as  he  was ;  namely,  scorned, 
reviled,  scourged,  condemned,  and  last  of  all  cruelly  hanged.3 
This,  I  say,  seemed  in  their  eyes  strange,  and  most  absurd ; 
and  therefore  neither  they  would  at  that  time,  neither  will 
they  as  yet  acknowledge  Christ  to  be  their  Messias  and  Sa- 
viour. But  we,  dearly  beloved,  that  hope  and  look  to  be 
saved,  must  both  steadfastly  believe,  and  also  boldly  confess, 
that  the  same  Jesus,  which  was  born  of  the  Virgin  Mary,  was 
the  true  Messias  and  Mediator  between  God  and  man,  pro- 
mised and  prophesied  of  so  long  before.  For,  as  the  Apostle 
writeth,  With  the  heart  man  believeth  unto  righteousness ;  and 
with  the  mouth  confession  is  made  unto  salvation.3  Again  in 
the  same  place,  Whosoever  believeth  in  him  shall  never  be 
ashamed  nor  confounded.4  Whereto  agreeth  also  the  testi- 
mony of  St.  John,  written  in  the  fourth  chapter  of  his  First 
General  Epistle,  on  this  wise:  Whosoever  confesseth  that 
Jesus  is  the  Son  of  God,  he  dwelleth  in  God,  and  God  in  him.5 

There  is  no  doubt,  but  in  this  point  all  Christian  men  are 
fully  and  perfectly  persuaded.  Yet  shall  it  not  be  a  lost  labour, 
to  instruct  and  furnish  you  with  a  few  places  concerning  this 
matter ;  that  ye  may  be  able  to  stop  the  blasphemous  mouths 
of  all  them,  that  most  Jewishly,  or  rather  devilishly,  shall  at 
any  time  go  about  to  teach  or  maintain  the  contrary. 

First,  ye  have   the   witness  and  testimony  of  the   Angel 

i  1  Cor.  i.  23.  2  Acts  v.  30.  3  Kom,  x>  jq. 

4  Rom.  x.  11.  s  1  John  iv.  15. 

14* 


162  SERMON  OF  THE  NATIVITY. 

Gabriel,  declared  as  well  to  Zachary  the  high-priest,  as  also 
to  the  blessed  Virgin.1  Secondly,  ye  have  the  witness  and 
testimony  of  John  the  Baptist  pointing  unto  Christ,  and  say- 
ing, Behold  the  Lamb  of  God,  that  taketh  away  the  sins  of 
the  world.3  Thirdly,  ye  have  the  witness  and  testimony  of 
God  the  Father ;  who  thundered  from  heaven,  and  said,  This 
is  my  dearly  beloved  Son,  in  whom  I  am  well  pleased ;  hear 
him.3  Fourthly,  ye  have  the  witness  and  testimony  of  the 
Holy  Ghost ;  which  came  down  from  heaven  in  manner  of  a 
dove,  and  lighted  upon  him  in  time  of  his  baptism.4  To  these 
might  be  added  a  great  number  more ;  namely,  the  witness 
and  testimony  of  the  wise  men  that  came  to  Herod,5  the  wit- 
ness and  testimony  of  Simeon  and  Anna,6  the  witness  and 
testimony  of  Andrew  and  Philip,7  Nathaniel  and  Peter,8 
Nicodemus9  and  Martha,10  with  divers  other :  but  it  were  too 
long  to  repeat  all,  and  a  few  places  are  sufficient  in  so  plain  a 
matter,  specially  among  them  that  are  already  persuaded. 
Therefore,  if  the  privy  imps  of  Antichrist,  and  crafty  instru- 
ments of  the  devil,  shall  attempt  or  go  about  to  withdraw  you 
from  this  true  Messias,  and  persuade  you  to  look  for  another 
that  is  not  yet  come,  let  them  not  in  any  case  seduce  you :  but 
confirm  yourselves  with  these  and  such  other  testimonies  of 
Holy  Scripture,  which  are  so  sure  and  certain,  that  all  the 
devils  in  hell  shall  never  be  able  to  withstand  them.  For,  as 
truly  as  God  liveth,  so  truly  was  Jesus  Christ  the  true  Messias 
and  Saviour  of  the  world ;  even  the  same  Jesus,  which,  as 
this  day,  was  born  of  the  Virgin  Mary,  without  all  help  of 
man,  only  by  the  power  and  operation  of  the  Holy  Ghost. 

Concerning  whose  nature  and  substance,  because  divers 
and  sundry  heresies  are  risen  in  these  our  days,  through  the 
motion  and  suggestion  of  Satan  ;  therefore  it  shall  be  needful 
and  profitable  for  your  instruction,  to  speak  a  word  or  two 
also  of  this  part. 

We  are  evidently  taught  in  the  Scripture,  that  our  Lord 
and  Saviour  Christ  consisteth  of  two  several  natures ;  of  his 
manhood,  being  thereby  perfect  man,  and  of  his  Godhead, 
being  thereby  perfect  God.  It  is  written,  The  Word,  that  is 
to  say,  the  second  person  in  Trinity,  became  flesh."  God 
sending  his  own  Son  in  the  similitude  of  sinful  flesh,  ful- 

1  Luke  i.  19,  27.  2  John  i.  29.  3  Mark  i.  3  ;  2  Pet.  i.  17. 

4  Matt.  iii.  16.  6  Matt.  ii.  1.  6  Luke  ii.  34. 

'Johnxii.  22.  *  John  i.  41,  45.  9  John  iii.  2. 

10  John  xi.  22.  >'Johni.  14. 


SERMON  OF  THE  NATIVITV.  163 

filled  those  things  which  the  Law  could  not.1  Christ  being 
in  form  of  God,  took  on  him  the  form  of  a  servant,  and  was 
made  like  unto  man,  being  found  in  shape  as  a  man.3  God 
was  shewed  in  flesh,  justified  in  spirit,  seen  of  Angels, 
preached  to  the  Gentiles,  believed  on  in  the  world,  and 
received  up  in  glory-3  Also  in  another  place  :  There  is  one 
God,  and  one  Mediator  between  God  and  man,  even  the  man 
Jesus  Christ.4  These  be  plain  places  for  the  proof  and  decla- 
ration of  both  natures,  united  and  knit  together  in  one  Christ. 

Let  us  diligently  consider  and  weigh  the  works  that  he  did 
whilst  he  lived  on  earth,  and  we  shall  thereby  also  perceive 
the  self-same  thing  to  be  most  true.  In  that  he  did  hunger 
and  thirst,  eat  and  drink,  sleep  and  wake  ;  in  that  he  preached 
his  Gospel  to  the  people  ;  in  that  he  wept  and  sorrowed  for 
Jerusalem  ;  in  that  he  paid  tribute  for  himself  and  Peter ;  in 
that  he  died  and  suffered  death  ;  what  other  thing  did  he  else 
declare,  but  only  this,  that  he  was  perfect  man  as  we  are  ? 
For  which  cause  he  is  called  in  Holy  Scripture  sometime 
the  Son  of  David,  sometime  the  Son  of  Man,  sometime  the 
Son  of  Mary,  sometime  the  Son  of  Joseph,  and  so  forth. 
Now,  in  that  he  forgave  sins  ;  in  that  he  wrought  miracles  ; 
in  that  he  did  cast  out  devils ;  in  that  he  healed  men  with  his 
only  word ;  in  that  he  knew  the  thoughts  of  men's  hearts ; 
in  that  he  had  the  seas  at  his  commandment ;  in  that  he 
walked  on  the  water ;  in  that  he  rose  from  death  to  life ;  in 
that  he  ascended  into  heaven,  and  so  forth ;  what  other  thing 
did  he  shew  therein,  but  only  that  he  was  perfect  God,  co- 
equal with  the  Father  as  touching  his  Deity  ?  Therefore  he 
saith,  The  Father  and  I  are  all  one  ;3  which  is  to  be  under- 
stood of  his  Godhead.  For  as  touching  his  manhood,  he 
saith,  The  Father  is  greater  than  I  am.6 

Where  are  now  those  Marcionites,  that  deny  Christ  to 
have  been  born  in  the  flesh,  or  to  have  been  perfect  man  ? 
Where  are  now  those  Arians,  which  deny  Christ  to  have  been 
perfect  God,  of  equal  substance  with  the  Father  ?  If  there 
be  any  such,  we  may  easily  reprove  them  with  these  testi- 
monies of  God's  word,  and  such  other.  Whereunto  I  am 
most  sure  they  shall  never  be  able  to  answer.  For  the  ne- 
cessity of  our  salvation  did  require  such  a  Mediator  and 
Saviour,  as  under  one  person  should  be  a  partaker  of  both 
natures :  it  was  requisite  he  should  be  man ;  it  was  also  requisite 

1  Rom.  viii.  3,  4.  *  Phil.  ii.  6,  7,  8.         3  1  Tim.  iii.  16. 

4  1  Tim.  ii.  5  *  John  x.  30.  6  John  xiv.  28. 


164  SERMON  OF  THE  NATIVITY. 

he  should  be  God.  For  as  the  transgression  came  by  man, 
so  was  it  meet  the  satisfaction  should  be  made  by  man.  And, 
because  death,  according  to  St.  Paul,  is  the  just  stipend  and 
reward  of  sin ;  therefore,  to  appease  the  wrath  of  God,  and 
to  satisfy  his  justice,  it  was  expedient  that  our  Mediator 
should  be  such  a  one,  as  might  take  upon  him  the  sins  of 
mankind,  and  sustain  the  due  punishment  thereof,  namely 
death.  Moreover,  he  came  in  flesh,  and  in  the  self-same 
flesh  ascended  into  heaven,  to  declare  and  testify  unto  us, 
that  all  faithful  people,  which  steadfastly  believe  in  him,  shall 
likewise  come  unto  the  same  mansion-place,  whereunto  he, 
being  our  chief  Captain,  is  gone  before.  Last  of  all,  he  became 
man,  that  we  thereby  might  receive  the  greater  comfort,  as 
well  in  our  prayers,  as  also  in  our  adversity ;  considering 
with  ourselves,  that  we  have  a  Mediator  that  is  true  man  as 
we  are,  who  also  is  touched  with  our  infirmities,  and  was 
tempted  even  in  like  sort  as  we  are.  For  these  and  sundry 
other  causes,  it  was  most  needful  he  should  come,  as  he  did 
in  the  flesh.  But  because  no  creatare,  in  that  he  is  only  a 
creature,  hath  or  may  have  power  to  destroy  death,  and  give 
life  ;  to  overcome  hell,  and  purchase  heaven ;  to  remit  sins, 
and  give  righteousness ;  therefore,  it  was  needful  that  our 
Messias,  whose  proper  duty  and  office  that  was,  shoidd  be 
not  only  full  and  perfect  man,  but  also  full  and  perfect  God ; 
to  the  intent  he  might  more  fully  and  perfectly  make  satis- 
faction for  mankind.  God  saith,  This  is  my  well-beloved 
Son,  in  whom  I  am  well  pleased.1  By  which  place  we 
learn,  that  Christ  appeased  and  quenched  the  wrath  of  his 
Father,  not  in  that  he  was  only  the  Son  of  man ;  but  much 
more  in  that  he  was  the  Son  of  God. 

Thus  ye  have  heard  declared  out  of  the  Scriptures,  that 
Jesus  Christ  was  the  true  Messias  and  Saviour  of  the  world ; 
that  he  was  by  nature  and  substance  perfect  God  and  perfect 
man  ;  and  for  what  causes  it  was  expedient  it  should  be  so. 

Now  that  we  may  be  the  more  mindful  and  thankful  unto 
God  in  this  behalf,  let  us  briefly  consider,  and  call  to  mind, 
the  manifold  and  great  benefits  that  we  have  received  by  the 
nativity  and  birth  of  this  our  Messias  and  Saviour. 

Before  Christ's  coming  into  the  world,  all  men  universally 
were  nothing  else  but  a  wicked  and  crooked  generation,  rotten 
and  corrupt  trees,  stony  ground,  full  of  brambles  and  briers, 
lost  sheep,  prodigal  sons,  naughty  and  unprofitable  servants. 

1  Matt.  iii.  17. 


-'MO*  SERMON  OF  THE  NATIVITY.  165 

unrighteous  stewards,  workers  of  iniquity,  the  brood  of  adders, 
blind  guides,  sitting  in  darkness  and  in  the  shadow  of  death  ; 
to  be  short,  nothing  else  but  children  of  perdition,  and  inheritors 
of  hell-fire.  To  this  doth  St.  Paul  bear  witness  in  divers 
places  of  his  Epistles,  and  Christ  also  himself  in  sundry 
places  of  his  Gospel.  But  after  he  was  once  come  down 
from  heaven,  and  had  taken  our  frail  nature  upon  him,  he 
made  all  them  that  would  receive  him  truly,  and  believe  his 
word,  good  trees,  and  good  ground,  fruitful  and  pleasant 
branches,  children  of  light,  citizens  of  heaven,  sheep  of  his 
fold,  members  of  his  body,  heirs  of  his  kingdom,  his  true 
friends  and  brethren,  sweet  and  lively  bread,  the  elect  and 
chosen  people  of  God.  For,  as  St.  Peter  saith  in  his  First 
Epistle,  and  second  chapter,  He  bare  our  sins  in  his  body 
upon  the  cross ;  he  healed  us,  and  made  us  whole  by  his 
stripes :  and  whereas  before  we  were  sheep  going  astray,  he 
by  his  coming  brought  us  home  again  to  the  true  Shepherd 
and  Bishop  of  our  souls  ;*  making  us  a  chosen  generation,  a 
royal  priesthood,  an  holy  nation,  a  peculiar  people  of  God,2  in 
that  he  died  for  our  offences,  and  rose  again  for  our  justifi- 
cation.3 St.  Paul  to  Titus,  the  third  chapter ;  We  were, 
saith  he,  in  times  past,  unwise,  disobedient,  deceived,  serving 
divers  lusts  and  pleasures,  living  in  hatred,  envy,  malicious- 
ness, and  so  forth.  But  after  the  loving  kindness  of  God 
our  Saviour  appeared  towards  mankind,  not  according  to  the 
righteousness  that  we  had  done,  but  according  to  his  great 
mercy,  he  saved  us  by  the  fountain  of  the  new  birth,  and  by 
the  renewing  of  the  Holy  Ghost ;  which  he  poured  upon  us 
abundantly,  through  Jesus  Christ  our  Saviour  ;  that  we,  being 
once  justified  by  his  grace,  should  be  heirs  of  eternal  life, 
through  hope  and  faith  in  his  blood.4  In  these  and  such  other 
places  is  set  out  before  our  eyes,  as  it  were  in  a  glass,  the 
abundant  grace  of  God  received  in  Christ  Jesus  ;  which  is  so 
much  the  more  wonderful,  because  it  came  not  of  any  desert 
of  ours,  but  of  his  mere  and  tender  mercy,  even  then  when 
we  were  his  extreme  enemies. 

But,  for  the  better  understanding  and  consideration  of  this 
thing,  let  us  behold  the  end  of  his  coming ;  so  shall  we  per- 
ceive what  great  commodity  and  profit  his  nativity  hath 
brought  unto  us  miserable  and  sinful  creatures.  The  end  of 
his  coming  was,  to  save  and  deliver  his  people,5  to  fulfil  the 

1  1  Pet.  ii.  24,  25.         2  i  pet.  ii.  9.  3  Kom.  iv.  25, 

*  Tit.  iii.  3,  8.  5  Matt.  i.  21. 


[TYi 


166  SERMON  OF  THE  NATIVIT 

law  for  us,1  to  bear  witness  unto  the  truth,3  to  teach  and 
preach  the  words  of  his  Father,3  to  give  light  unto  the  world,4 
to  call  sinners  to  repentance,5  to  refresh  them  that  labour  and 
be  heavy  laden,8  to  cast  out  the  Prince  of  this  world,7  to 
reconcile  us  in  the  body  of  his  flesh,8  to  dissolve  the  works  of 
the  devil  ;9  last  of  all,  to  become  a  propitiation  for  our  sins,10 
and  not  for  ours  only,  but  also  for  the  sins  of  the  whole 
world.11 

These  were  the  chief  ends  wherefore  Christ  became  man, 
not  for  any  profit  that  should  come  to  himself  thereby,  but 
only  for  our  sakes ;  that  we  might  understand  the  will  of 
God,  be  partakers  of  his  heavenly  light,  be  delivered  out  of 
the  devil's  claws,  released  from  the  burden  of  sin,  justified 
through  faith  in  his  blood,  and  finally  received  up  into  ever- 
lasting glory,  there  to  reign  with  him  for  ever. 

Was  not  this  a  great  and  singular  love  of  Christ  towards 
mankind,  that,  being  the  express  and  lively  image  of  God,  he 
would  notwithstanding  humble  himself,  and  take  upon  him 
the  form  of  a  servant,  and  that  only  to  save  and  redeem  us  ? 
O  how  much  are  we  bound  to  the  goodness  of  God  in  this 
behalf!  How  many  thanks  and  praises  do  we  owe  unto  him 
for  this  our  salvation,  wrought  by  his  dear  and  only  Son 
Christ !  who  became  a  pilgrim  on  earth,  to  make  us  citizens 
in  heaven ;  who  became  the  Son  of  man,  to  make  us  the  sons 
of  God ;  who  became  obedient  to  the  law,  to  deliver  us  from 
the  curse  of  the  law ;  who  became  poor,  to  make  us  rich ; 
vile,  to  make  us  precious ;  subject  to  death,  to  make  us  live 
for  ever.  What  greater  love  could  we  silly  creatures  desire 
or  wish  to  have  at  God's  hands. 

Therefore,  dearly  beloved,  let  us  not  forget  this  exceeding 
love  of  our  Lord  and  Saviour ;  let  us  not  shew  ourselves  un- 
mindful or  unthankful  toward  him  ;  but  let  us  love  him,  fear 
him,  obey  him,  and  serve  him.  Let  us  confess  him  with  our 
mouths,  praise  him  with  our  tongues,  believe  on  him  with  our 
hearts,  and  glorify  him  with  our  good  works.  Christ  is  the 
light,  let  us  receive  the  light.  Christ  is  the  truth,  let  us  be- 
lieve the  truth.  Christ  is  the  way,  let  us  follow  the  way. 
And  because  he  is  our  only  Master,  our  only  Teacher,  our 
only  Shepherd  and  chief  Captain,  therefore  let  us  become  his 

1  Matt.  v.  17.  "  John  xviii.  37.  3  Luke  iv.  18. 

4  John  viii.  12.  6  Matt.  ix.  13.  6  Matt  xi.  28. 

t  John  xii.  31.  8  Coloss.  i.  21,  22.  9  1  John  Hi.  8. 

10  Rom.  iii.  25.  u  I  John  ii.  2. 


S^F  ¥n  OF  THE  NATIVITY.  167 

servants,  his  scholars,  his  sheep,  and  his  soldiers.  As  for  sin, 
the  flesh,  the  world,  and  the  devil — whose  servants  and  bond- 
slaves we  were  before  Christ's  coming — let  us  utterly  cast 
them  off,  and  defy  them,  as  the  chief  and  only  enemies  of  our 
soul.  And  seeing  we  are  once  delivered  from  their  cruel 
tyranny  by  Christ,  let  us  never  fall  into  their  hands  again, 
lest  we  chance  to  be  in  a  worse  case  than  ever  we  were  be- 
fore. Happy  are  they,  saith  the  Scripture,  that  continue  to 
the  end.1  Be  faithful,  saith  God,  until  death,  and  I  will  give 
thee  a  crown  of  life.3  Again,  he  saith  in  another  place,  He 
that  putteth  his  hand  unto  the  plough,  and  looketh  back,  is  not 
meet  for  the  kingdom  of  God.3  Therefore  let  us  be  strong, 
steadfast,  and  unmoveable,  abounding  always  in  the  works  of 
the  Lord.  Let  us  receive  Christ,  not  for  a  time,  but  for  ever; 
let  us  believe  his  word,  not  for  a  time,  but  for  ever ;  let  us 
become  his  servants,  not  for  a  time,  but  for  ever ;  in  considera- 
tion that  he  hath  redeemed  and  saved  us,  not  for  a  time,  but 
for  ever ;  and  will  receive  us  into  his  heavenly  kingdom, 
there  to  reign  with  him,  not  for  a  time,  but  for  ever.  To 
him,  therefore,  with  the  Father  and  the  Holy  Ghost,  be  all 
honour,  praise,  and  glory,  for  ever  and  ever.     Amen. 

1  Matt.  x.  22;  Mark  xiii.  13.  2  Rev.  ii.  10.  3  Luke  ix.  62. 


... 


AN  HOMILY 

TOR 

GOOD-FRIDAY, 

CONCERNING   THE 

DEATH  AND  PASSION  OF  OUR  SAVIOUR  JESUS  CHRIST. 

It  should  not  become  us,  well-beloved  in  Christ,  being  that 
people  which  be  redeemed  from  the  devil,  from  sin  and  death, 
and  from  everlasting  damnation,  by  Christ,  to  suffer  this  time 
to  pass  forth  without  any  meditation  and  remembrance  of  that 
excellent  work  of  our  redemption,  wrought  as  about  this  time, 
through  the  great  mercy  and  charity  of  our  Saviour  Jesus 
Christ,  for  us  wretched  sinners,  and  his  mortal  enemies.  For, 
if  a  mortal  man's  deed,  done  to  the  behoof  of  the  common- 
wealth, be  had  in  remembrance  of  us,  with  thanks  for  the 
benefit  and  profit  which  we  receive  thereby  ;  how  much  more 
readily  should  we  have  in  memory  this  excellent  act  and 
benefit  of  Christ's  death  ?  whereby  he  hath  purchased  for  us 
the  undoubted  pardon  and  forgiveness  of  our  sins ;  whereby 
he  made  at  one  the  Father  of  heaven  with  us,  in  such  wise, 
that  he  taketh  us  now  for  his  loving  children,  and  for  the  true 
inheritors,  with  Christ  his  natural  Son,  of  the  kingdom  of 
heaven.  And,  verily,  so  much  more  doth  Christ's  kindness 
appear  unto  us,  in  that  it  pleased  him  to  deliver  himself  of  all 
his  goodly  honour,  which  he  was  equally  in  with  his  Father 
in  heaven,  and  to  come  down  into  this  vale  of  misery,  to  be 
made  mortal  man,  and  to  be  in  the  state  of  a  most  low  ser- 
vant, serving  us  for  our  wealth  and  profit ;  us,  I  say,  which 
were  his  sworn  enemies,  which  had  renounced  his  holy  law 
and  commandments,  and  followed  the  lusts  and  sinful  plea- 
sures of  our  corrupt  nature.  And  yet,  I  say,  did  Christ  put 
himself  between  God's  deserved  wrath  and  our  sin,  and  rent 
that  obligation,  wherein  we  were  in  danger  to  God,  and  paid 
our  debt.1     Our  debt  was  a  great  deal  too  great  for  us  to 

1  Coloss.  ii.  14. 
(168) 


SERMON  OF  THE  PASSIOX,  FOR  GOOD-FRIDAY.  169 

have  paid.  And  without  payment,  God  the  Father  could 
never  be  at  one  with  ns.  Neither  was  it  possible  to  be 
loosed  from  this  debt  by  our  own  ability.  It  pleased  him. 
therefore,  to  be  the  payer  thereof,  and  to  discharge  us  quite. 

Who  can  now  consider  the  grievous  debt  of  sin,  which 
could  none  otherwise  be  paid,  but  by  the  death  of  an  Inno- 
cent, and  will  not  hate  sin  in  his  heart?  If  God  hateth  sin 
so  much,  that  he  would  allow  neither  man  nor  Angel  for  the 
redemption  thereof,  but  only  the  death  of  his  only  and  well 
beloved  Son,  who  will  not  stand  in  fear  thereof?  If  we,  my 
friends,  consider  this,  that  for  our  sins  this  most  innocent 
Lamb  was  driven  to  death ;  we  shall  have  much  more  cause 
to  bewail  ourselves  that  we  were  the  cause  of  his  death,  than 
to  cry  out  of  the  malice  and  cruelty  of  the  Jews,  which  pur- 
sued him  to  his  death.  We  did  the  deeds,  wherefore  he  was 
thus  stricken  and  wounded ;  they  were  only  the  ministers  of 
our  wickedness.  It  is  meet,  then,  that  we  should  step  low 
down  into  our  hearts,  and  bewail  our  own  wretchedness  and 
sinful  living.  Let  us  know  for  a  certainty,  that,  if  the  most 
dearly  beloved  Son  of  God  was  thus  punished  and  stricken 
for  the  sin  which  he  had  not  done  himself;  how  much  more 
ought  we  sore  to  be  stricken  for  our  daily  and  manifold  sins 
which  we  commit  against  God,  if  we  earnestly  repent  us  not, 
and  be  not  sorry  for  them  ?  No  man  can  love  sin,  which  God 
hateth  so  much,  and  be  in  his  favour.  No  man  can  say 
that  he  loveth  Christ  truly,  and  have  his  great  enemy — sin,  I 
mean,  the  author  of  his  death— familiar  and  in  friendship  with 
him.     So  much  do  we  love  God  and  Christ,  as  we  hate  sin. 

We  ought  therefore  to  take  great  heed,  that  we  be  not 
favourers  thereof,  lest  we  be  found  enemies  to  God,  and 
traitors  to  Christ.  For  not  only  they,  which  nailed  Christ 
upon  the  cross,  are  his  tormentors  and  cruciflers ;  But  all 
they,  saith  St.  Paul,  crucify  again  the  Son  of  God,1  as  much 
as  is  in  them,  who  do  commit  vice  and  sin,  which  brought 
him  to  his  death.  If  the  wages  of  sin  be  death,2  and  death 
everlasting,  surely  it  is  no  small  danger  to  be  in  service 
thereof.  If  we  live  after  the  flesh,  and  after  the  sinful  lusts 
thereof,  St.  Paul  threatened"),  yea,  Almighty  God  in  St.  Paul 
threateneth,  that  we  shall  surely  die.3  We  can  none  other- 
wise live  to  God,  but  by  dying  to  sin.  If  Christ  be  in  us, 
then  is  sin  dead  in  us :  and  if  the  Spirit  of  God  be  in  us, 
which  raised  Christ  from  death  to  life,  so    shall  the   same 

1  Heb.  vi.  6.  *  Rom.  vi.  23.  3  Rom.  viii.  13. 

15 


170  SERMON  OF  THE  PASSION, 

Spirit  raise  us  to  the  resurrection  of  everlasting  life.1  But  if 
sin  rule  and  reign  in  us,  then  is  God,  which  is  the  fountain 
of  all  grace  and  virtue,  departed  from  us ;  then  hath  the  devil 
and  his  ungracious  spirit,  rule  and  dominion  in  us.  And 
surely,  if  in  such  miserable  state  we  die,  we  shall  not  rise  to 
life,  but  fall  down  to  death  and  damnation,  and  that  without 
end.  For  Christ  hath  not  so  redeemed  us  from  sin,  that  we 
may  safely  return  thereto  again :  but  he  hath  redeemed  us, 
that  we  should  forsake  the  motions  thereof,  and  live  to  right- 
eousness. Yea,  we  be  therefore  washed  in  our  baptism  from 
the  filthiness  of  sin,  that  we  should  live  afterward  in  the  pure- 
ness  of  life.  In  baptism  we  promised  to  renounce  the  devil 
and  his  suggestions,  we  promised  to  be  as  obedient  children, 
always  following  God's  will  and  pleasure.  Then,  if  he  be 
our  Father  indeed,  let  us  give  him  his  due  honour.  If  we  be 
his  children,  let  us  shew  him  our  obedienee,  like  as  Christ 
openly  declared  his  obedience  to  his  Father ;  which,  as  St. 
Paul  writeth,  was  obedient  even  to  the  very  death,  the  death 
of  the  cross.3  And  this  he  did  for  us  all  that  believe  in  him. 
For  himself  he  was  not  punished,  for  he  was  pure  and  unde- 
fined of  all  manner  of  sin.  He  was  wounded,  saith  Isaiah,  for 
our  wickedness,  and  striped  for  our  sins  ;3  he  suffered  the 
penalty  of  them  himself,  to  deliver  us  from  danger :  He  bare, 
saith  Isaiah,  all  our  sores  and  infirmities  upon  his  own  back.4 
No  pain  did  he  refuse  to  suffer  in  his  own  body,  that  he  might 
deliver  us  from  pain  everlasting.  His  pleasure  it  was  thus  to 
do  for  us  ;  we  deserved  it  not. 

Wherefore,  the  more  we  see  ourselves  bound  unto  him, 
the  more  he  ought  to  be  thanked  of  us :  yea,  and  the  more 
hope  may  we  take  that  we  shall  receive  all  other  good  things 
of  his  hand,  in  that  we  have  received  the  gift  of  his  only  Son, 
through  his  liberality.  For  if  God,  saith  St.  Paul,  hath  not 
spared  his  own  Son  from  pain  and  punishment,  but  delivered 
him  for  us  all  unto  the  death  ;  how  should  he  not  give  us  all 
other  things  with  him  I5  If  we  want  any  thing,  either  for 
body  or  soul,  we  may  lawfully  and  boldly  approach  to  God 
as  to  our  merciful  Father,  to  ask  that  we  desire,  and  we  shall 
obtain  it.  For  such  power  is  given  to  us,  to  be  the  children 
of  God,  so  many  as  believe  in  Christ's  name.6  In  his  name 
whatsoever  we  ask,  we  shall  have  it  granted  us.7  For  so  well 
pleased  is  the  Father,  Almighty  God,  with  Christ  his  Son, 

1  Rom.  viii.  10,  1 1.       2  Phil.  ii.  8.        3  Isa.  liii.  5.        *  Isa.  liii.  4. 
6  Rom.  viii.  32.  6  John  i.  12.       7  Matt.  xxi.  22. 


FOR  GOOD-FRIDAY.  171 

that  for  his  sake  he  favoureth  us,  and  will  deny  us  nothing.1 
So  pleasant  was  this  sacrifice  and  oblation  of  his  Son's  death, 
which  he  so  obediently  and  innocently  suffered,  that  he  would 
take  it  for  the  only  and  full  amends  for  all  the  sins  of  the 
world.  And  such  favour  did  he  purchase,  by  his  death,  of 
his  heavenly  Father  for  us,  that,  for  the  merit  thereof — if  we 
be  true  Christians  indeed,  and  not  in  word  only — we  be  now 
fully  in  God's  grace  again,  and  clearly  discharged  from 
our  sin. 

No  tongue,  surely,  is  able  to  express  the  Avorthiness  of 
this  so  precious  a  death.  For  in  this  standeth  the  continual 
pardon  of  our  daily  offences  ;  in  this  resteth  our  justification ; 
in  this  we  be  allowed ;  in  this  is  purchased  the  everlasting 
health  of  all  our  souls.  Yea,  there  is  none  other  thing  that 
can  be  named  under  heaven  to  save  our  souls,  but  this  only 
work  of  Christ's  precious  offering  of  his  body  upon  the  altar 
of  the  cross.2  Certainly  there  can  be  no  work  of  any  mortal 
man,  be  he  never  so  holy,  that  shall  be  coupled  in  merits  with 
Christ's  most  holy  act.  For  no  doubt,  all  our  thoughts  and 
deeds  were  of  no  value,  if  they  were  not  allowed  in  the  merits 
of  Christ's  death.  All  our  righteousness  is  far  unperfect,  if  it 
be  compared  with  Christ's  righteousness ;  for  in  his  acts  and 
deeds  there  was  no  spot  of  sin,  or  of  any  unperfectness.  And 
for  this  cause  they  were  the  more  able  to  be  the  true  amends 
of  our  unrighteousness,  where  our  acts  and  deeds  be  full  of 
imperfection  and  infirmities,  and  therefore  nothing  worthy  of 
themselves  to  stir  God  to  any  favour,  much  less  to  challenge 
that  glory  that  is  due  to  Christ's  act  and  merit ;  For  not  to 
us,  saith  David,  not  to  us,  but  to  thy  Name  give  the  glory,  O 
Lord.3 

Let  us,  therefore,  good  friends,  with  all  reverence  glorify 
his  name  :  let  us  magnify  and  praise  him  for  ever.  For  he 
hath  dealt  with  us  according  to  his  great  mercy ;  by  himself 
hath  he  purchased  our  redemption.4  He  thought  it  not  enough 
to  spare  himself,  and  to  send  his  Angel  to  do  this  deed ;  but 
he  would  do  it  himself,  that  he  might  do  it  the  better,  and 
make  it  the  more  perfect  redemption.  He  was  nothing  moved 
with  the  intolerable  pains  that  he  suffered  in  the  whole  course 
of  his  long  passion,  to  repent  him  thus  to  do  good  to  his  ene- 
mies ;  but  he  opened  his  heart  for  us,  and  bestowed  himself 
wholly  for  the  ransoming  of  us.  Let  us,  therefore,  now  open 
our  hearts  again  to  him,  and  study  in  our  lives  to  be  thankful 

1  John  xiv.  13,  14.        ■  Acts  iv.  12.       3  Ps.  cxv.  1.       *  Heb.  i.  3. 


172  SERMON  OF  THE  PASSION, 

to  such  a  Lord,  and  evermore  to  be  mindful  of  so  great  a 
benefit;  yea,  let  us  take  up  our  cross  with  Christ,  and 
follow  him. 

His  passion  is  not  only  the  ransom  and  whole  amends  for 
our  sin  ;  but  it  is  also  a  most  perfect  example  of  all  patience 
and  sufferance.  For,  if  it  behoved  Christ  thus  to  suffer,1  and 
to  enter  into  the  glory  of  his  Father ;  how  should  it  not  be- 
come us  to  bear  patiently  our  small  crosses  of  adversity,  and 
the  troubles  of  this  world  ?  For  surely,  as  saith  St.  Peter, 
Christ  therefore  suffered,  to  leave  us  an  example  to  follow  his 
steps.8  And,  if  we  suffer  with  him,  we  shall  be  sure  also  to 
reign  with  him  in  heaven.3  Not  that  the  sufferance  of  this 
transitory  life  should  be  worthy  of  that  glory  to  come  ;4  but 
gladly  should  we  be  contented  to  suffer,  to  be  like  Christ  in 
our  life,  that  so  by  our  works  we  may  glorify  our  Father 
which  is  in  heaven.5  And,  as  it  is  painful  and  grievous  to 
bear  the  cross  of  Christ  in  the  griefs  and  displeasures  of  this 
life ;  so  it  bringeth  forth  the  joyful  fruit  of  hope  in  all  them 
that  be  exercised  therewith.8  Let  us  not  so  much  behold  the 
pain,  as  the  reward  that  shall  follow  that  labour.7  Nay,  let 
us  rather  endeavour,  ourselves,  in  our  sufferance  to  endure  in- 
nocently and  guiltless,  as  our  Saviour  Christ  did.  For  if  we 
suffer  for  our  deservings,  then  hath  not  patience  his  perfect 
work  in  us ;  but  if  undeservedly  we  suffer  loss  of  goods  and 
life,  if  we  suffer  to  be  evil  spoken  of  for  the  love  of  Christ, 
this  is  thankful  afore  God  ;8  for  so  did  Christ  suffer.  He 
never  did  sin,  neither  was  any  guile  found  in  his  mouth. 
Yea,  when  he  was  reviled  with  taunts,  he  reviled  not  again ; 
when  he  was  wrongfully  dealt  with,  he  threatened  not  again, 
nor  revenged  his  quarrel,  but  delivered  his  cause  to  him  that 
judgeth  rightly.9  Perfect  patience  careth  not  what  nor  how 
much  it  suffereth,  nor  of  whom  it  suffereth,  whether  of  friend 
or  foe ;  but  studieth  to  suffer  innocently,  and  without  deserving. 
Yea,  he,  in  whom  perfect  charity  is,  careth  so  little  to  revenge, 
that  he  rather  studieth  to  do  good  for  evil,  to  bless  and  say 
well  of  them  that  curse  him,  to  pray  for  them  that  pursue 
him  ;10  according  to  the  example  of  our  Saviour  Christ,  who 
is  the  most  perfect  example  and  pattern  of  all  meekness  and 
sufferance ;  which  hanging  upon  the  cross,  in  most  fervent 


J  Acts  xvii.  3.  2  1  Pet.  ii.  21.  3  2  Tim.  ii.  12. 

4  Rom.  viii.  18.  6  Matt.  v.  16.  «  Heb.  xii.  11. 

i  James  v.  1 1.  «  1  Pet.  ii.  20.  9  1  Pet.  ii.  22,  23. 
*  Matt.  v.  44. 


FOR  GOOD-FRIDAY.  173 

anguish,  bleeding  in  every  part  of  his  blessed  body,  being  set 
in  the  midst  of  his  enemies  and  crucifiers  ;  and  he,  notwith- 
standing the  intolerable  pains  which  they  saw  him  in,  being 
of  them  mocked  and  scorned  despitefully  without  all  favour 
and  compassion ;  had  yet  towards  them  such  compassion  in 
heart,  that  he  prayed  to  his  Father  of  heaven  for  them,  and 
said,  O  Father,  forgive  them,  for  they  wot  not  what  they  do.1 
What  patience  was  it  also  which  he  shewed,  when  one  of 
his  own  Apostles  and  servants,  which  was  put  in  trust  of 
him,  came  to  betray  him  unto  his  enemies,  to  the  death ! 
He  said  nothing  worse  to  him,  but,  Friend,  wherefore  art 
thou  come  ?a 

Thus,  good  people,  should  we  call  to  mind  the  great  exam- 
ples of  charity  which  Christ  shewed  in  his  passion,  if  we  will 
fruitfully  remember  his  passion.  Such  charity  and  love  should 
we  bear  one  to  another,  if  we  will  be  the  true  servants  of 
Christ.  For,  if  we  love  but  them  that  love  and  say  well  by 
us,  what  great  thing  is  it  that  we  do  ?  saith  Christ.  Do  not 
the  Paynims  and  open  sinners  so  ?3  We  must  be  more  per- 
fect in  our  charity  than  thus  ?  even  as  our  Father  in  heaven 
is  perfect ;  which  maketh  the  light  of  his  sun  to  rise  upon  the 
good  and  the  bad,  and  sendeth  his  rain  upon  the  kind  and 
unkind.4  After  this  manner  should  we  shew  our  charity  in- 
differently, as  well  to  one  as  to  another,  as  well  to  friend  as 
foe,  like  obedient  children,  after  the  example  of  our  good 
Father  in  heaven.  For,  if  Christ  was  obedient  to  his  Father 
even  to  the  death,  and  that  the  most  shameful  death — as  the 
Jews  esteemed  it — the  death  of  the  cross  ;5  why  should  we 
not  be  obedient  to  God  in  lower  points  of  charity  and  patience  ? 
Let  us  forgive,  then,  our  neighbours  their  small  faults,  as  God 
for  Christ's  sake  hath  forgiven  us  our  great. 

It  is  not  meet,  that  we  should  crave  forgiveness  of  our  great 
offences  at  God's  hands,  and  yet  will  not  forgive  the  small 
trespasses  of  our  neighbours  against  us.6  We  do  call  for 
mercy  in  vain,  if  we  will  not  shew  mercy  to  our  neighbours. 
For,  if  we  will  not  put  wrath  and  displeasure  forth  of  our 
hearts  to  our  Christian  brother,  no  more  will  God  forgive  the 
displeasure  and  wrath  that  our  sins  have  deserved  before  him. 
For  under  this  condition  doth  God  forgive  us,  if  we  forgive 
other.  It  becometh  not  Christian  men  to  be  hard  one  to  an- 
other, nor  yet  to  think  their  neighbour  unworthy  to  be  for- 

!  Luke  xxiii.  34.  z  Matt.  xxvi.  50.  3  Matt,  v.  46. 

4  Matt.  v.  45.  6  Philip,  ii.  8.  6  Matt,  xviii,  35 

15* 


174  SERMON  OF  THE  PASSION. 

given.  For  howsoever  unworthy  he  is,  yet  is  Christ  worthy 
to  have  thee  do  thus  much  for  his  sake  ;  he  hath  deserved  it 
of  thee,  that  thou  shouldst  forgive  thy  neighbour.  And  God 
is  also  to  be  obeyed,  which  commandeth  us  to  forgive,  if  we 
will  have  any  part  of  the  pardon  which  our  Saviour  Chrisi 
purchased  once  of  God  the  Father,  by  shedding  of  his  precious 
blood.  Nothing  becometh  Christ's  servants  so  much  as  mercy 
and  compassion. 

Let  us  then  be  favourable  one  to  another ;  and  pray  we 
one  for  another,  that  we  may  be  healed1  from  all  frailties  of 
our  life,  the  less  to  offend  one  the  other ;  and  that  we  may  be 
of  one  mind  and  one  spirit,  agreeing  together  in  brotherly  love 
and  concord,  even  like  the  dear  children  of  God.3  By  these 
means  shall  we  move  God  to  be  merciful  unto  our  sins;  yea, 
and  we  shall  be  hereby  the  more  ready  to  receive  our  Sa- 
viour and  Maker  in  his  blessed  sacrament,  to  our  everlasting 
comfort  and  health  of  soul.  Christ  delighteth  to  enter  and 
dwell  in  that  soul  where  love  and  charity  ruleth,  and  where 
peace  and  concord  is  seen.  For  thus  writeth  St.  John :  God 
is  charity;  he  that  abideth  in  charity,  abideth  in  God,  and 
God  in  him.3  And  by  this,  saith  he,  we  shall  know  that  we 
be  of  God,  if  we  love  our  brethren.4  Yea,  and  by  this  shall 
we  know  that  we  be  delivered  from  death  to  life,  if  we  love 
one  another.5  But  he  which  hateth  his  brother,  saith  the 
same  Apostle,  abideth  in  death,"  even  in  the  danger  of  ever- 
lasting death ;  and  is  moreover  the  child  of  damnation  and  of 
the  devil ;  cursed  of  God,  and  hated,  so  long  as  he  so  remain- 
eth,  of  God  and  all  his  heavenly  company.  For,  as  peace 
and  charity  make  us  the  blessed  children  of  Almighty  God,  so 
doth  hatred  and  envy  make  us  the  cursed  children  of  the  devil. 

God  give  us  all  grace  to  follow  Christ's  example  in  peace 
and  in  charity,  in  patience  and  sufferance ;  that  we  now  may 
have  him  our  guest  to  enter  and  dwell  within  us,  so  as  we 
may  be  in  full  surety,  having  such  a  pledge  of  our  salvation. 
If  we  have  him  and  his  favour,  we  may  be  sure  that  we  have 
the  favour  of  God  by  his  means.  For  he  sitteth  on  the  right 
hand  of  God  his  Father,  as  our  proctor  and  attorney,  pleading 
and  suing  for  us  in  all  our  needs  and  necessities.7  Where- 
fore, if  we  want  any  gift  of  godly  wisdom,  we  may  ask  it  of 
God  for  Christ's  sake,  and  we  shall  have  it. 


1  James  v.  16.  2  Eph.  v.  1-2.  3  1  John  iv.  16. 

4  1  John  iv.  7.  6  1  John  iii.  14.  6  1  John  ii.  11. 

7  Rom.  viii.  34. 


FOR  GOOD-FRIDAY.  175 

Let  us  consider  and  examine  ourselves,  in  what  want  we 
be  concerning  this  virtue  of  charity  and  patience.  If  we  see 
that  our  hearts  be  nothing  inclined  thereunto,  in  forgiving 
them  that  have  offended  against  us,  then  let  us  knowledge  our 
want,  and  wish  of  God  to  have  it.  But  if  we  want  it,  and 
see  in  ourselves  no  desire  thereunto,  verily  we  be  in  a  dan- 
gerous case  before  God,  and  have  need  to  make  much  earnest 
prayer  to  God,  that  we  may  have  such  an  heart  changed,  to 
the  grafting  in  of  a  new.  For  unless  we  forgive  other,  we 
shall  never  be  forgiven  of  God.  No,  not  all  the  prayers  and 
good  works  of  other  can  pacify  God  unto  us,  unless  we  be  at 
peace,  and  at  one  with  our  neighbour.  Nor  all  our  deeds  and 
good  works  can  move  God  to  forgive  us  our  debts  to  him,  ex- 
cept we  forgive  to  other.  He  setteth  more  by  mercy  than  by 
sacrifice.  Mercy  moved  our  Saviour  Christ  to  suffer  for  his 
enemies :  it  becometh  us  then  to  follow  his  example.  For  it 
shall  little  avail  us  to  have  in  meditation  the  fruits  and  price 
of  his  passion,  to  magnify  them,  and  to  delight  or  trust  in 
them,  except  we  have  in  mind  his  examples  in  passion,  to 
follow  them. 

If  we  thus,  therefore,  consider  Christ's  death,  and  will  stick 
thereto  with  fast  faith  for  the  merit  and  deserving  thereof;  and 
will  also  frame  ourselves  in  such  wise  to  bestow  ourselves, 
and  all  that  we  have,  by  charity,  to  the  behoof  of  our  neigh- 
bour, as  Christ  spent  himself  wholly  for  our  profit,  then  do 
we  truly  remember  Christ's  death;  and  being  thus  followers 
of  Christ's  steps,  we  shall  be  sure  to  follow  him  thither,  where 
he  sitteth  now  with  the  Father  and  the  Holy  Ghost :  to  whom 
be  all  honour  and  glory.     Amen. 


THE  SECOND  HOMILY 

CONCERNING   THE 

DEATH  AND  PASSION  OF  OUR  SAVIOUR  CHRIST. 

That  we  may  the  better  conceive  the  great  mercy  and 
goodness  of  our  Saviour  Christ,  in  suffering  death  universally 
for  all  men,  it  behoveth  us  to  descend  into  the  bottom  of  our 
conscience,  and  deeply  to  consider  the  first  and  principal  cause 
wherefore  he  was  compelled  so  to  do. 

When  our  great  grandfather  Adam  had  broken  God's  com- 
mandment, in  eating  the  apple  forbidden  him  in  Paradise,  at 
the  motion  and  suggestion  of  his  wife,1  he  purchased  thereby, 
not  only  to  himself,  but  also  to  his  posterity  for  ever,  the  just 
wrath  and  indignation  of  God ;  who,  according  to  his  former 
sentence  pronounced  at  the  giving  of  the  commandment,  con 
demned  both  him  and  all  his  to  everlasting  death,  both  of  body 
and  soul.  For  it  was  said  unto  him,  Thou  shalt  eat  freely  of 
every  tree  in  the  garden :  but  as  touching  the  tree  of  knowledge 
of  good  and  ill,  thou  shalt  in  no  wise  eat  of  it;  for,  in  what 
hour  soever  thou  eatest  thereof,  thou  shalt  die  the  death.3 
Now,  as  the  Lord  had  spoken,  so  it  came  to  pass.  Adam 
took  upon  him  to  eat  thereof,  and  in  so  doing  he  died  the 
death ;  that  is  to  say,  he  became  mortal ;  he  lost  the  favour  of 
God ;  he  was  cast  out  of  Paradise ;  he  was  no  longer  a  citizen 
of  heaven,  but  a  firebrand  of  hell,  and  a  bond-slave  to  the  devil. 
To  this  doth  our  Saviour  bear  witness  in  the  Gospel  calling 
us  lost  sheep,  which  have  gone  astray,  and  wandered  from 
the  true  Shepherd  of  our  souls.3  To  this  also  doth  St.  Paul 
bear  witness,  saying,  that  by  the  offence  of  only  Adam,  death 
came  upon  all  men  to  condemnation.4  So  that  now  neither 
he,  nor  any  of  his,  had  any  right  or  interest  at  all  in  the  king- 
dom of  heaven,  but  were  become  plain  reprobates  and  cast- 
aways, being  perpetually  damned  to  the  everlasting  pains  of 
hell-fire. 

1  Gen.  iii.  17.  2  Gen.  ii.  16,  17. 

3  Luke  xv.  4-7.  4  Rom.  v.  18. 

(176) 


THE  SECOND  SERMON  OF  THE  PASSION.  177 

In  this  so  great  misery  and  wretchedness,  if  mankind  could 
have  recovered  himself  again,  and  obtained  forgiveness  at 
God's  hands,  then  had  his  case  been  somewhat  tolerable  ; 
because  he  might  have  attempted  some  way  how  to  deliver 
himself  from  eternal  death.  But  there  was  no  way  left  unto 
him ;  he  could  do  nothing  that  might  pacify  God's  wrath,  he 
was  altogether  unprofitable  in  that  behalf.  There  was  none 
that  did  good,  no  not  one.1  And  how  then  could  he  work 
his  own  salvation  ?  Should  he  go  about  to  pacify  God's 
heavy  displeasure  by  offering  up  burnt  sacrifices,  according 
as  it  was  ordained  in  the  old  law,  by  offering  up  the  blood 
of  oxen,  the  blood  of  calves,  the  blood  of  goats,  the  blood  of 
lambs,3  and  so  forth  ?  O  these  things  were  of  no  force  nor 
strength,  to  take  away  sins :  they  could  not  put  away  the 
anger  of  God,  they  could  not  cool  the  heat  of  his  wrath,  nor 
yet  bring  mankind  into  favour  again ;  they  were  but  only 
figures  and  shadows  of  things  to  come,  and  nothing  else. 
Read  the  Epistle  to  the  Hebrews :  there  shall  you  find  this 
matter  largely  discussed  ;  there  shall  you  learn  in  most  plain 
words,  that  the  bloody  sacrifice  of  the  old  Law  was  unperfect, 
and  not  able  to  deliver  man  from  the  state  of  damnation  by 
any  means  ;3  so  that  mankind,  in  trusting  thereunto,  should 
trust  to  a  broken  staff,  and  in  the  end  deceive  himself.  What 
should  he  then  do  ?  Should  he  go  about  to  observe  and  keep 
the  Law  of  God  divided  into  two  tables,  and  so  purchase  to 
himself  eternal  life  ?  Indeed,  if  Adam  and  his  posterity  had 
been  able  to  satisfy  and  fulfil  the  Law  perfectly,  in  loving 
God  above  all  things,  and  their  neighbour  as  themselves,  then 
should  they  have  easily  quenched  the  Lord's  wrath,  and 
escaped  the  terrible  sentence  of  eternal  death  pronounced 
against  them  by  the  mouth  of  Almighty  God.  For  it  is 
written,  Do  thus,  and  thou  shalt  live  ;4  that  is  to  say,  Fulfil 
my  commandments,  keep  thyself  upright  and  perfect  in  them 
according  to  my  will ;  then  shalt  thou  live,  and  not  die.  Here 
is  eternal  life  promised  with  this  condition,  so  that  they  keep 
and  observe  the  Law.  But  such  was  the  frailty  of  mankind 
after  his  fall,  such  was  his  weakness  ahd  imbecility,  that  he 
could  not  walk  uprightly  in  God's  commandments,  though  he 
would  never  so  fain ;  but  daily  and  hourly  fell  from  his 
bounden  duty,  offending  the  Lord  his  God  divers  ways,  to 
the  great  increase  of  his  condemnation ;  insomuch  that  the 
Prophet  David  crieth  out  on  this  wise,  All  have  gone  astray, 

'  Ps.  xiv.  3.     2  Heb.  ix.  12,  13.      3  Heb.  x.  3,  4,  8.     4  Luke  x.  28 


178  THE  SECOND  SERMON  OF  THE  PASSION. 

all  are  become  unprofitable,  there  is  none  that  doth  good,  no 
not  one.1  In  that  case,  what  profit  could  he  have  by  the 
Law  ?  None  at  all.  For,  as  St.  James  saith,  He  that  shall 
observe  the  whole  Law,  and  yet  faileth  in  one  point,  is  be- 
come guilty  of  all.3  And  in  the  Book  of  Deuteronomy  it 
is  written,  Cursed  be  he,  saith  God,  which  abideth  not  in 
all  things  that  are  written  in  the  book  of  the  law,  to  do 
them.3 

Behold,  the  Law  bringeth  a  curse  with  it,  and  maketh  us 
guilty,  not  because  it  is  of  itself  naught  or  unholy ; — God 
forbid  we  should  so  think  ; — but  because  the  frailty  of  our 
sinful  flesh  is  such,  that  we  can  never  fulfil  it,  according  to 
the  perfection  that  the  Lord  requireth.  Could  Adam  then, 
think  you,  hope  or  trust  to  be  saved  by  the  Law  ?  No,  he 
could  not.  But  the  more  he  looked  on  the  Law,  the  more 
he  saw  his  own  damnation  set  before  his  eyes,  as  it  were  in 
a  most  clear  glass.  So  that  now,  of  himself,  he  was  most 
wretched  and  miserable,  destitute  of  all  hope,  and  never  able 
to  pacify  God's  heavy  displeasure,  nor  yet  to  escape  the  ter- 
rible judgment  of  God,  whereunto  he  and  all  his  posterity 
were  fallen,  by  disobeying  the  strait  commandment  of  the 
Lord  their  God. 

But  O  the  abundant  riches  of  God's  great  mercy  !  O  the 
unspeakable  goodness  of  his  heavenly  wisdom  !4  When  all 
hope  of  righteousness  was  past  on  our  part,  when  we  had 
nothing  in  ourselves,  whereby  we  might  quench  his  burning 
wrath,  and  work  the  salvation  of  our  own  souls,  and  rise  out 
of  the  miserable  estate  wherein  we  lay ;  then,  even  then, 
did  Christ  the  Son  of  God,  by  the  appointment  of  his  Father, 
come  down  from  heaven,  to  be  wounded  for  our  sakes,  to  be 
reputed  with  the  wicked,  to  be  condemned  unto  death,  to  take 
upon  him  the  reward  of  our  sins,  and  to  give  his  body  to  be 
broken  on  the  cross  for  our  offences.  He,  saith  the  Prophet 
Isaiah — meaning  Christ — hath  borne  our  infirmities,  and  hath 
carried  our  sorrows  ;  the  chastisement  of  our  peace  was  upon 
him,  and  by  his  stripes  are  we  made  whole.5  St.  Paul  like- 
wise saith,  God  made  him  a  sacrifice  for  our  sins,  which 
knew  not  sin,  that  we  should  be  made  the  righteousness  of 
God  by  him.6  And  St.  Peter  most  agreeably  writing  in  his 
behalf,  saith,  Christ  hath  once  died  and  suffered  for  our  sins, 
the  Just  for  the  unjust,  &c.7     To  these  might  be  added  an 

1  Ps.  xiv.  3.         2  James  ii.  10.         3  Deut.  xxvii.  26 ;  Gal.  iii.  10. 
4  Rom.  xi.  33.     s  Isa.  liii.  4,  5.         6  2  Cor.  v.  21.     7  1  Pet.  iii.  18. 


THE  SECOND  SERMON  OF  THE  PASSION.  179 

infinite  number  of  other  places  to  the  same  effect :  but  these 
few  shall  be  sufficient  for  this  time. 

Now  then — as  it  was  said  at  the  beginning — let  us  ponder 
and  weigh  the  cause  of  his  death,  that  thereby  we  may  be 
the  more  moved  to  glorify  him  in  our  whole  life.  Which  if 
you  will  have  comprehended  briefly  in  one  word,  it  was  nothing 
else  on  our  part  but  only  the  transgression  and  sin  of  man- 
kind. When  the  Angel  came  to  warn  Joseph  that  he  should 
not  fear  to  take  Mary  to  his  wife,  did  he  not  therefore  will 
the  child's  name  to  be  called  Jesus,  because  he  should  save 
his  people  from  their  sins  I1  When  John  the  Baptist  preached 
Christ,  and  shewed  him  to  the  people  with  his  finger,  did  he 
not  plainly  say  unto  them,  Behold  the  Lamb  of  God,  which 
taketh  away  the  sins  of  the  world  ?a  When  the  woman  of 
Canaan  besought  Christ  to  help  her  daughter,  which  was 
possessed  with  a  devil,  did  he  not  openly  confess  that  he  was 
lent  to  save  the  lost  sheep  of  the  house  of  Israel,  by  giving 
his  life  for  their  sins  ?3 

It  was  sin  then,  O  man,  even  thy  sin,  that  caused  Christ, 
the  only  Son  of  God,  to  be  crucified  in  the  flesh,  and  to  suffer 
the  most  vile  and  slanderous  death  of  the  cross.  If  thou  hadst 
kept  thyself  upright,  if  thou  hadst  observed  the  command- 
ments, if  thou  hadst  not  presumed  to  transgress  the  will  of 
God  in  thy  first  Father  Adam,*  then  Christ,  being  in  form  of 
God,  needed  not  to  have  taken  upon  him  the  shape  of  a  ser- 
vant;5 being  immortal  in  heaven,  he  needed  not  to  become 
mortal  on  earth ;  being  the  true  bread  of  the  soul,  he  needed 
not  to  hunger ;  being  the  healthful  water  of  life,  he  needed 
not  to  thirst ;  being  life  itself,  he  needed  not  to  have  suffered 
death.  But  to  these  and  many  other  such  extremities  was 
he  driven  by  thy  sin,  which  was  so  manifold  and  great,  that 
God  could  be  only  pleased  in  him,  and  none  other. 

Canst  thou  think  of  this,  0  sinful  man,  and  not  tremble 
within  thyself?  Canst  thou  hear  it  quietly,  without  remorse 
of  conscience  and  sorrow  of  heart?  Did  Christ  suffer  his 
passion  for  thee,  and  wilt  thou  shew  no  compassion  towards 
him  ?  While  Christ  was  yet  hanging  on  the  cross,  and 
yielding  up  the  Ghost,  the  Scripture  witnesseth  that  the  veil 
of  the  temple  did  rent  in  twain,  and  the  earth  did  quake,  that 
the  stones  clave  asunder,  that  the  graves  did  open,  and  the 
dead  bodies  rise  ;6  and  shall  the  heart  of  man  be   nothing 

*  Matt.  i.  20,  21.  2  j0hn  i.  29.  s  Matt.  xv.  22,  24. 

4  Rom.  v.  19.  6  phH.  ij.  6,  7.         6  Matt,  xxvii.  51,  52. 


180  THE  SECOND  SERMON  OF  THE  PASSION. 

moved  to  remember  how  grievously  and  cruelly  he  was 
handled  by  the  Jews  for  our  sins  ?  Shall  man  shew  himself 
to  be  more  hard-hearted  than  stones,  to  have  less  compassion 
than  dead  bodies  ?  Call  to  mind,  O  sinful  creature,  and  set 
before  thine  eyes,  Christ  crucified  ;  think  thou  seest  his  body 
stretched  out  in  length  upon  the  cross,  his  head  crowned  with 
sharp  thorns,  and  his  hands  and  his  feet  pierced  with  nails, 
his  heart  opened  with  a  long  spear,  his  flesh  rent  and  torn 
with  whips,  his  brows  sweating  water  and  blood ;  think  thou 
hearest  him  now  crying  in  an  intolerable  agony  to  his  Father, 
and  saying,  My  God,  my  God,  why  hast  thou  forsaken  me  ?* 
Couldst  thou  behold  this  woful  sight,  or  hear  this  mournful 
voice,  without  tears,  considering  that  he  suffered  all  this,  not 
for  any  desert  of  his  own,  but  only  for  the  grievousness  of 
thy  sins  ?  O  that  mankind  should  put  the  everlasting  Son  of 
God  to  such  pains  !  O  that  we  should  be  the  occasion  of  his 
death,  and  the  only  cause  of  his  condemnation  !  May  we  not 
justly  cry,  Woe  worth  the  time  that  ever  we  sinned?  O 
my  brethren,  let  this  image  of  Christ  crucified  be  always 
printed  in  our  hearts ;  let  it  stir  us  up  to  the  hatred  of  sin, 
and  provoke  our  minds  to  the  earnest  love  of  Almighty 
God. 

For  why  ?  Is  not  sin,  think  you,  a  grievous  thing  in  his 
sight ;  seeing,  for  the  transgressing  of  God's  precept  in  eating 
of  one  apple,  he  condemned  all  the  world  to  perpetual  death, 
and  would  not  be  pacified,  but  only  with  the  blood  of  his  own 
Son  ?  True,  yea,  most  true  is  that  saying  of  David,  Thou, 
O  Lord,  hatest  all  them  that  work  iniquity,  neither  shall  the 
wicked  and  evil  man  dwell  with  thee.3 

By  the  mouth  of  his  holy  Prophet  Isaiah,  he  crieth  mainly 
out  against  sinners,  and  saith,  Woe  be  unto  you  that  draw 
iniquity  with  cords  of  vanity,  and  sin  as  it  were  with  cart- 
ropes.3  Did  he  not  give  a  plain  token  how  greatly  he  hated 
and  abhored  sin,  when  he  drowned  all  the  world,  save  only 
eight  persons  ;4  when  he  destroyed  Sodom  and  Gomorrah 
with  ■  fire  and  brimstone  ;5  when,  in  three  days'  space,  he 
killed  with  pestilence  threescore  and  ten  thousand  for  David's 
offence  ;6  when  he  drowned  Pharaoh  and  all  his  host  in  the 
Red  Sea  ;7  when  he  turned  Nabuchodonosor  the  King  into 
the  form  of  a  brute  beast,  creeping  on  all  four  ;8  when  he  suf- 

1  Matt,  xxvii.  46.  2  Ps.  v.  4,  5.  3  Isa.  v.  18. 

4  Gen.  vii.  23.  5  Gen.  xix.  24,  25.       6  2  Sam.  xxiv.  15. 

i  Exod.  xiv.  28.  8  Dan.  iv.  33. 


THE  SECOND  SERMON  OF  THE  PASSION.  181 

fered  Achitophel  and  Judas  to  hang  themselves  upon  the  re- 
morse of  sin,1  which  was  so  terrible  to  their  eyes  ?  A  thou- 
sand such  examples  are  to  be  found  in  Scripture,  if  a  man 
would  stand  to  seek  them  out.  But  what  need  we  ?  This 
one  example  which  we  have  now  in  hand,  is  of  more  force, 
and  ought  more  to  move  us,  than  all  the  rest.  Christ,  being  the 
Son  of  God  and  perfect  God  himself,  who  never  committed 
sin,  was  compelled  to  come  down  from  heaven,  to  give  his  body 
to  be  bruised  and  broken  on  the  cross  for  our  sins.  Was  not 
this  a  manifest  token  of  God's  great  wrath  and  displeasure 
towards  sin,  that  he  could  be  pacified  by  no  other  means,  but 
only  by  the  sweet  and  precious  blood  of  his  dear  Son  ?  O 
sin,  sin,  that  ever  thou  shouldest  drive  Christ  to  such  extremity ! 
Woe  worth  the  time  that  ever  thou  earnest  into  the  world ! 

But  what  booteth  it  now  to  bewail  ?  Sin  is  come,  and  so 
come  that  it  cannot  be  avoided.  There  is  no  man  living,  no 
not  the  justest  man  on  the  earth,  but  he  falleth  seven  times  a 
day,  as  Solomon  saith.3  And  our  Saviour  Christ,  although  he 
hath  delivered  us  from  sin,  yet  not  so  that  we  shall  be  free 
from  committing  sin ;  but  so  that  it  shall  not  be  imputed  to 
our  condemnation.  He  hath  taken  upon  him  the  just  reward 
of  sin,  which  was  death,  and  by  death  hath  overthrown  death; 
that  we  believing  in  him  might  live  for  ever,  and  not  die.3 
Ought  not  this  to  engender  extreme  hatred  of  sin  in  us,  to  con- 
sider that  it  did  violently,  as  it  were,  pluck  God  out  of  hea- 
ven, to  make  him  feel  the  horrors  and  pains  of  death  ?  O  that 
we  would  sometimes  consider  this  in  the  midst  of  our  pomps 
and  pleasures  :  it  would  bridle  the  outrageousness  of  the  flesh ; 
it  would  abate  and  assuage  our  carnal  affections ;  it  would 
restrain  our  fleshly  appetites,  that  we  should  not  run  at  ran- 
dom, as  we  commonly  do.  To  commit  sin  wilfully  and  des- 
perately, without  fear  of  God,  is  nothing  else  but  to  crucify 
Christ  anew,4  as  we  are  expressly  taught  in  the  Epistle  to  the 
Hebrews.  Which  thing  if  it  were  deeply  printed  in  all  men's 
hearts,  then  should  not  sin  reign  every  where  so  much  as  it 
doth,  to  the  great  grief  and  torment  of  Christ  now  sitting  in 
heaven. 

Let  us  therefore  remember,  and  always  bear  in  mind  Christ 
crucified;  that  thereby  we  may  be  inwardly  moved  both  to 
abhor  sin  thoroughly,  and  also  with  an  earnest  and  zealous 
heart  to  love  God. 


1  2  Sam.  xvii.  23  ;  Acts  i.  18  ;  Matt,  xxvii.  5.      2  Prov.  xxiv.  16. 
3  Rom.  vi.  9,  23  ;  Heb.  ii.  14.  4  Heb.  vi.  6. 

16 


182  THE  SECOND  SERMON  OF  THE  PASSION. 

For  this  is  another  fruit,  which  the  memorial  of  Christ's 
death  ought  to  work  in  us,  an  earnest  and  unfeigned  love 
towards  God.  So  God  loved  the  world,  saith  St.  John,  that 
he  gave  his  only-begotten  Son,  that  whosoever  believeth  in 
him  should  not  perish,  but  have  life  everlasting.1  If  God  de- 
clared so  great  love  towards  us  his  silly  creatures,  how  can  we 
of  right  but  love  him  again  ?  Was  not  this  a  sure  pledge  of 
his  love,  to  give  us  his  own  Son  from  heaven  ?  He  might 
have  given  us  an  Angel  if  he  would  or  some  other  creature, 
and  yet  should  his  love  have  been  far  above  our  deserts. 
Now  he  gave  us  not  an  Angel,  but  his  Son.  And  what  Son? 
His  only  Son,  his  natural  Son,  his  well-beloved  Son,  even 
that  Son  whom  he  had  made  Lord  and  Ruler  of  all  things. 
Was  not  this  a  singular  token  of  great  love  ?  But  to  whom 
did  he  give  him  ?  He  gave  him  to  the  whole  world  ;  that  is 
to  say,  to  Adam,  and  all  that  should  come  after  him.  O  Lord, 
what  had  Adam,  or  any  other  man,  deserved  at  God's  hands, 
that  he  should  give  us  his  own  Son  ?  We  are  all  miserable 
persons,  sinful  persons,  damnable  persons,  justly  driven  out 
of  Paradise,  justly  excluded  from  heaven,  justly  condemned 
to  hell-fire :  and  yet — see  a  wonderful  token  of  God's  love — 
he  gave  us  his  only-begotten  Son ;  us,  I  say,  that  were  his 
extreme  and  deadly  enemies;  that  we,  by  virtue  of  his  blood 
shed  upon  the  cross,  might  be  clean  purged  from  our  sins,  and 
made  righteous  again  in  his  sight. 

Who  can  choose  but  marvel  to  hear,  that  God  should  shew 
such  unspeakable  love  towards  us,  that  were  his  deadly  ene- 
mies ?  Indeed,  O  mortal  man,  thou  oughtest  of  right  to  marvel 
at  it,  and  to  acknowledge  therein  God's  great  goodness  and 
mercy  towards  mankind;  which  is  so  wonderful,  that  no  flesh, 
be  it  never  so  worldly  wise,  may  well  conceive  it,  or  express 
it.  For,  as  St.  Paul  testifieth,  God  greatly  commendeth  and 
setteth  out  his  love  towards  us,  in  that  he  sent  his  Son  Christ 
to  die  for  us,  when  we  were  yet  sinners,  and  open  enemies  of 
his  name.2  .  If  we  had,  in  any  manner  of  wise,  deserved  it  at 
his  hands,  then  had  it  been  no  marvel  at  all :  but  there  was 
no  desert  on  our  part,  wherefore  he  should  do  it.  Therefore, 
thou  sinful  creature,  when  thou  hearest  that  God  gave  his  Son 
to  die  for  the  sins  of  the  world,  think  not  he  did  it  for  any 
desert  or  goodness  that  was  in  thee — for  thou  wast  then  the 
bond-slave  of  the  devil — but  fall  down  upon  thy  knees,  and 
cry  with  the  Prophet  David,  O  Lord,  what  is  man,  that  thou 

1  John  iii.  16.  2  Rom.  v.  8. 


THE  SECOND  SERMON  OF  THE  PASSION.  183 

art  so  mindful  of  him  ;  or  the  son  of  man,  that  thou  so  re- 
gardest  him  P  And  seeing  he  hath  so  greatly  loved  thee, 
endeavour  thyself  to  love  him  again,  with  all  thy  heart,  with 
all  thy  soul,  and  with  all  thy  strength,  that  therein  thou  mayest 
appear  not  to  be  unworthy  of  his  love.  I  report  me  to  thine 
own  conscience,  whether  thou  wouldest  not  think  thy  love  ill 
bestowed  upon  him,  that  could  not  find  in  his  heart  to  love 
thee  again  ?  If  this  be  true — as  it  is  most  true — th-?n  think 
how  greatly  it  behoveth  thee  in  duty  to  love  God,  which  hath 
so  greatly  loved  thee,  that  he  hath  not  spared  his  own  only 
Son  from  so  cruel  and  shameful  a  death  for  thy  sake. 

And  hitherto  concerning  the  cause  of  Christ's  death  and 
passion ;  which  as  it  was  on  our  part  most  horrible  and 
grievous  sin,  so  on  the  other  side  it  was  the  free  gift  of  God, 
proceeding  of  his  mere  and  tender  love  towards  mankind, 
without  any  merit  or  desert  of  our  part.  The  Lord  for  his 
mercies'  sake  grant  that  we  never  forget  this  great  benefit  of 
our  salvation  in  Christ  Jesu ;  but  that  we  always  shew  our- 
selves thankful  for  it,  abhorring  all  kind  of  wickedness  and 
sin,  and  applying  our  minds  wholly  to  the  service  of  God, 
and  the  diligent  keeping  of  his  commandments. 

Now  it  remaineth  that  I  shew  unto  you,  how  to  apply 
Christ's  death  and  passion  to  our  comfort,  as  a  medicine  to 
our  wounds ;  so  that  it  may  work  the  same  effect  in  us  where- 
fore it  was  given,  namely,  the  health  and  salvation  of  our 
souls.  For,  as  it  profiteth  a  man  nothing  to  have  salve,  unless 
it  be  well  applied  to  the  part  affected ;  so  the  death  of  Christ 
shall  stand  us  in  no  force,  unless  we  apply  it  to  ourselves  in 
such  sort  as  God  hath  appointed. 

Almighty  God  commonly  worketh  by  means ;  and  in  this 
thing  he  hath  also  ordained  a  certain  mean,  whereby  we  may 
take  fruit  and  profit  to  our  soul's  health.  What  mean  is  that? 
Forsooth  it  is  faith.  Not  an  unconstant  or  wavering  faith ; 
but  a  sure,  steadfast,  grounded,  and  unfeigned  faith.  God 
sent  his  Son  into  the  world,  saith  St.  John.  To  what  end  I 
That  whosoever  believeth  in  him  should  not  perish,  but  have 
life  everlasting.3  Mark  these  words,  that  whosoever  believeth 
in  him.  Here  is  the  mean,  whereby  we  must  apply  the  fruits 
of  Christ's  death  unto  our  deadly  wound.  Here  is  the  mean, 
whereby  we  must  obtain  eternal  life ;  namely,  faith.  For,  as 
St.  Paul  teacheth  in  his  Epistle  to  the  Romans,  with  the  heart 
man  believeth  unto  righteousness,  and  with  the  mouth  confes- 

1  Ps.  viii.  4.  2  John  iii.  16. 


184  THE  SECOND  SERMON  OF  THE  PASSION. 

sion  is  made  unto  salvation.1  Paul,  being  demanded  of  the 
keeper  of  the  prison,  what  he  should  do  to  be  saved,  made 
this  answer :  Believe  in  the  Lord  Jesus,  so  shalt  thou  and 
thine  house  both  be  saved.3  After  the  Evangelist  had  de- 
scribed, and  set  forth  unto  us  at  large,  the  life  and  the  death 
of  the  Lord  Jesus,  in  the  end  he  concludeth  with  these  words: 
These  things  are  written,  that  we  may  believe  Jesus  Christ  to 
be  the  Son  of  God,  and  through  faith  obtain  eternal  life.3  To 
conclude  with  the  words  of  St.  Paul,  which  are  these  :  Christ 
is  the  end  of  the  law  unto  salvation,  for  every  one  that  doth 
believe.4 

By  this  then  you  may  well  perceive,  that  the  only  mean 
and  instrument  of  salvation,  required  of  our  parts,  is  faith  ; 
that  is  to  say,  a  sure  trust  and  confidence  in  the  mercies  of 
God  :  Avhereby  we  persuade  ourselves,  that  God  both  hath, 
and  will  forgive  our  sins ;  that  he  hath  accepted  us  again  into 
his  favour ;  that  he  hath  released  us  from  the  bonds  of  dam- 
nation, and  received  us  again  into  the  number  of  his  elect 
people,  not  for  our  merits  or  deserts,  but  only  and  solely  for 
the  merits  of  Christ's  death  and  passion ;  who  became  man 
for  our  sakes,  and  humbled  himself  to  sustain  the  reproach  of 
the  cross,  that  we  thereby  might  be  saved,  and  made  inheri- 
tors of  the  kingdom  of  heaven.  This  faith  is  required  at  our 
hands.  And  this  if  we  keep  steadfastly  in  our  hearts,  there 
is  no  doubt  but  we  shall  obtain  salvation  at  God's  hands,  as 
did  Abraham,  Isaac,  and  Jacob ;  of  whom  the  Scripture  saith, 
that  they  believed,  and  it  was  imputed  unto  them  for  right- 
eousness.5 Was  it  imputed  unto  them  only  ?  and  shall  it  not 
be  imputed  unto  us  also?  Yes,  if  we  have  the  same  faith  as 
they  had,  it  shall  be  as  truly  imputed  unto  us  for  righteousness, 
as  it  was  unto  them.  For  it  is  one  faith  that  must  save  both 
us  and  them,  even  a  sure  and  steadfast  faith  in  Christ  Jesus ; 
who,  as  ye  have  heard,  came  into  the  world  for  this  end,  that 
whosoever  believe  in  him  should  not  perish,  but  have  life 
everlasting.6 

But  here  we  must  take  heed  that  we  do  not  halt  with  God 
through  an  unconstant  and  wavering  faith,  but  that  it  be 
strong  and  steadfast  to  our  lives'  end.  He  that  wavereth, 
saith  St.  James,  is  like  a  wave  of  the  sea ;  neither  let  that 
man  think  that  he  shall  obtain  any  thing  at  God's  hands.7 

1  Rom.  x.  10.  2  Acts  xvi.  30,  31.  3  John  xx.  31. 

4  Rom.  x.  4.  6  Gen.  xv.  6 ;  Rom.  iv.  3.       6  John  Hi.  15. 

7  James  i.  6,  7. 


THE  SECOND  SERMON  OF  THE  PASSION.  185 

Peter  coming  to  Christ  upon  the  water,  because  he  fainted  in 
faith,  was  in  danger  of  drowning.1  So  we,  if  we  begin  to 
waver  or  doubt,  it  is  to  be  feared  lest  we  shall  sink  as  Peter 
did  ;  not  into  the  water,  but  into  the  bottomless  pit  of  hell-fire. 
Therefore  I  say  unto  you,  that  we  must  apprehend  the  merits 
of  Christ's  death  and  passion  by  faith ;  and  that  with  a  strong 
and  steadfast  faith,  nothing  doubting  but  that  Christ,  by  his 
one  oblation  and  once  offering  of  himself  upon  the  cross,  hath 
taken  away  our  sins,  and  hath  restored  us  again  into  God's 
favour,  so  fully  and  perfectly,  that  no  other  sacrifice  for  sin 
shall  hereafter  be  requisite  or  needful  in  all  the  world. 

Thus  have  you  heard  in  few  words  the  mean  whereby  we 
must  apply  the  fruits  and  merits  of  Christ's  death  unto  us,  so 
that  it  may  work  the  salvation  of  our  souls  ;  namely,  a  sure, 
steadfast,  perfect,  and  grounded  faith.  For,  as  all  they  which 
beheld  steadfastly  the  brazen  serpent  were  healed  and  deli- 
vered, at  the  very  sight  thereof,  from  their  corporal  diseases 
and  bodily  stings  ;2  even  so,  all  they,  which  behold  Christ 
crucified  with  a  true  and  lively  faith,  shall  undoubtedly  be  de- 
livered from  the  grievous  wounds  of  the  soul,  be  they  never 
so  deadly,  or  many  in  number. 

Therefore,  dearly  beloved,  if  we  chance  at  any  time,  through 
frailty  of  the  flesh,  to  fall  into  sin — as  it  cannot  be  chosen  but 
we  must  needs  fall  often — and  if  we  feel  the  heavy  burden 
thereof  to  press  our  souls,  tormenting  us  with  the  fear  of 
death,  hell,  and  damnation ;  let  us  then  use  that  mean  which 
God  hath  appointed  in  his  word,  to  wit,  the  mean  of  faith, 
which  is  the  only  instrument  of  salvation  now  left  unto  us. 
Let  us  steadfastly  behold  Christ  crucified  with  the  eyes  of  our 
heart.  Let  us  only  trust  to  be  saved  by  his  death  and  passion, 
and  to  have  our  sins  clean  Avashed  away  through  his  most  pre- 
cious blood  ;  that,  in  the  end  of  the  world,  when  he  shall  come 
again  to  judge  both  the  quick  and  the  dead,  he  may  receive  us 
into  his  heavenly  kingdom,  and  place  us  in  the  number  of  his 
elect  and  chosen  people  ;  there  to  be  partakers  of  that  immor- 
tal and  everlasting  life,  which  he  hath  purchased  unto  us  by 
virtue  of  his  bloody  wounds :  To  him  therefore,  with  the 
Father  and  the  Holy  Ghost,  be  all  honour  and  glory,  world 
without  end.     Amen. 

1  Matt.  xiv.  29,  30.  2  Numb.  xxi.  9;  John  iii.  14,  15. 

16* 


AN  HOMILY 

OF   THE 

RESURRECTION  OF  OUR  SAVIOUR  JESUS  CHRIST. 

FOR  EASTER  DAY. 

If  ever,  at  any  time,  the  greatness  or  excellency  of  any 
matter,  spiritual  or  temporal,  hath  stirred  up  your  minds  to 
give  diligent  ear,  good  Christian  people,  and  well-beloved  in 
our  Lord  and  Saviour  Jesus  -Christ ;  I  doubt  not  but  that  I 
shall  have  you  now,  at  this  present  season,  most  diligent  and 
ready  hearers  of  the  matter  which  I  have  at  this  time  to  open 
unto  you.  For  I  come  to  declare  that  great  and  most  com- 
fortable article  of  our  Christian  religion  and  faith,  the  Resur- 
rection of  our  Lord  Jesus. 

So  great  surely  is  the  matter  of  this  article,  and  of  so 
great  weight  and  importance,  that  it  was  thought  worthy  to 
keep  our  said  Saviour  still  on  earth,  forty  days  after  he  was 
risen  from  death  to  life,  to  the  confirmation  and  establishment 
thereof  in  the  hearts  of  his  disciples.  So  that,  as  Luke  clearly 
testifieth  in  the  first  chapter  of  the  Acts  of  the  Apostles,  he 
was  conversant  with  his  Disciples  by  the  space  of  forty  days1 
continually  together ;  to  the  intent  he  would  in  his  person, 
being  now  glorified,  teach  and  instruct  them,  which  should  be 
the  teachers  of  other,  fully  and  in  most  absolute  and  perfect 
wise,  the  truth  of  this  most  Christian  article — which  is  the 
ground  and  foundation  of  our  whole  religion — before  he  would 
ascend  up  to  his  Father  into  the  heavens ;  there  to  receive  the 
glory  of  his  most  triumphant  conquest  and  victory.  Assuredly, 
so  highly  comfortable  is  this  article  to  our  consciences,  that  it 
is  even  the  very  lock  and  key  of  all  our  Christian  religion  and 
faith.  If  it  were  not  true,  saith  the  holy  Apostle  Paul,  that 
Christ  rose  again,  then  our  preaching  were  in  vain,  your  faith 
which  you  have  received  were  but  void,  ye  were  yet  in  the 

1  Acts  i.  3. 
(186) 


SERMON  OF  THE  RESURRECTION.  187 

danger  of  your  sins.1  If  Christ  be  not  risen  again,  saith  the 
Apostle,  then  are  they  in  very  evil  case,  and  utterly  perished, 
that  be  entered  their  sleep  in  Christ ;  then  are  we  the  most 
miserable  of  all  men,  which  have  our  hope  fixed  in  Christ,  if 
he  be  yet  under  the  power  of  death,  and  as  yet  not  restored  to 
his  bliss  again.  But  now  is  he  risen  again  from  death,  saith 
the  Apostle  Paul,  to  be  the  first-fruits  of  them  that  be  asleep, 
to  the  intent  to  raise  them  to  everlasting  life  again.  Yea,  if 
it  were  not  true  that  Christ  is  risen  again,  then  were  it  neither 
true  that  he  is  ascended  up  to  heaven,  nor  that  he  sent  down 
from  heaven  unto  us  the  Holy  Ghost,  nor  that  he  sitteth  on 
the  right  hand  of  his  heavenly  Father,  having  the  rule  of 
heaven  and  earth,  reigning,  as  the  Prophet  saith,  from  sea  to 
sea  ;a  nor  that  he  should  after  this  world  be  the  Judge  as  well 
of  the  living  as  of  the  dead,  to  give  reward  to  the  good,  and 
judgment  to  the  evil. 

That  these  links,  therefore,  of  our  faith  should  all  hang 
together  in  steadfast  establishment  and  confirmation,  it  pleased 
our  Saviour  not  straightway  to  withdraw  himself  from  the 
bodily  presence  and  sight  of  his  Disciples  ;  but  he  chose  out 
forty  days,  wherein  he  would  declare  unto  them  by  manifold 
and  most  strong  arguments  and  tokens,  that  he  had  con- 
quered death,  and  that  he  was  also  truly  risen  again  to  life. 
He  began,  saith  Luke,  at  Moses  and  all  the  Prophets,  and 
expounded  unto  them  the  prophecies  that  were  written  in  all 
the  Scriptures  of  him,3  to  the  intent  to  confirm  the  truth  of 
his  resurrection,  long  before  spoken  of;  which  he  verified  in- 
deed, as  it  is  declared  very  apparently  and  manifestly,  by  his 
oft  appearance  to  sundry  persons  at  sundry  times.  First,  he 
sent  his  Angels  to  the  sepulchre ;  who  did  shew  unto  certain 
women  the  empty  grave,4  saving  that  the  burial  linen  remained 
therein.  And  by  these  signs  were  these  women  fully  in- 
structed that  he  was  risen  again,  and  so  did  they  testify  it 
openly.  After  this  Jesus  himself  appeared  to  Mary  Magda- 
len ;5  and  after  that  to  certain  other  women  ;6  and  straight 
afterward  he  appeared  to  Peter;7  then  to  the  two  Disciples 
which  were  going  to  Emmaus.8  He  appeared  to  the  Disci- 
ples also,  as  they  were  gathered  together,  for  fear  of  the  Jews, 
the  doors  shut.9     At  another  time  he  was  seen,  at  the  Sea  of 


1  1  Cor.  xv.  14-23  2  ps.  ]xxji,  8.  3  L^  xxiv.  27. 

4  Matt,  xxviii.  5,  6.  5  John  xx.  16.  6  Matt,  xxviii.  9. 

7  Luke  xxiv.  34.  8  Luke  xxiv.  13-16. 

0  Luke  xxiv.  36 ;  John  xx.  19. 


188  SERMON  OF  THE  RESURRECTION. 

Tiberias,  of  Peter  and  Thomas,  and  of  other  Disciples,  when 
they  were  fishing.1  He  was  seen  of  more  than  five  hundred 
brethren  in  the  mount  of  Galilee  ;  where  Jesus  appointed  them 
to  be  by  his  Angel,  when  he  said,  Behold,  he  shall  go  before 
you  into  Galilee ;  there  shall  ye  see  him,  as  he  hath  said  unto 
you.2  After  this  he  appeared  unto  James  ;3  and  last  of  all  he 
was  visibly  seen  of  all  the  Apostles,  at  such  time  as  he  was 
taken  up  into  heaven.4  Thus  at  sundry  times  he  shewed 
himself  after  he  was  risen  again,  to  confirm  and  stablish  this 
article.  And  in  these  revelations  sometime  he  shewed  them 
his  hands,  his  feet,  and  his  side,  and  bade  them  touch  him, 
that  they  should  not  take  him  for  a  ghost  or  a  spirit.  Some- 
time he  also  did  eat  with  them ;  but  ever  he  was  talking  with 
them  of  the  everlasting  kingdom  of  God,  to  assure  the  truth 
of  his  resurrection.  For  then  he  opened  their  understanding, 
that  they  might  perceive  the  Scriptures ;  and  said  unto  them, 
Thus  it  is  written,  and  thus  it  behoved  Christ  to  suffer,  and 
to  rise  from  death  the  third  day,  and  that  there  should  be 
preached  openly  in  his  name  penance  and  remission  of  sins 
to  all  the  nations  of  the  world.5 

Ye  see,  good  Christian  people,  how  necessary  this  article 
of  our  faith  is  ;  seeing  it  was  proved  of  Christ  himself  by  such 
evident  reasons  and  tokens,  by  so  long  time  and  space.  Now 
therefore,  as  out  Saviour  was  diligent  for  our  comfort  and  in- 
struction to  declare  it ;  so  let  us  be  as  ready  in  our  belief  to 
receive  it  to  our  comfort  and  instruction.  As  he  died  not  for 
himself,  no  more  did  he  rise  again  for  himself.  He  was  dead, 
saith  St.  Paul,  for  our  sins,  and  rose  again  for  our  justifica- 
tion.6 O  most  comfortable  word,  evermore  to  be  borne  in 
remembrance  !  He  died,  saith  he,  to  put  away  sin ;  he  rose 
again  to  endow  us  with  righteousness.  His  death  took  away 
sin  and  malediction  ;  his  death  was  the  ransom  of  them  both  ; 
his  death  destroyed  death,  and  overcame  the  devil,  which  had 
the  power  of  death  in  his  subjection  ;  his  death  destroyed  hell, 
with  all  the  damnation  thereof.  Thus  is  death  swallowed  up 
by  Christ's  victory,  thus  is  hell  spoiled  for  ever.  If  any  man 
doubt  of  this  victory,  let  Christ's  glorious  resurrection  declare 
him  the  thing.  If  death  could  not  keep  Christ  under  his  do- 
minion and  power,  but  that  he  rose  again,  it  is  manifest  that 
his  power  was  overcome.     If  death  be  conquered,  then  must 

1  John  xxi.  1-5.     2  Mark  xvi.  7  ;  1  Cor.  xv.  6,  7.      3  1  Cor.  xv.  7. 
*  Acts  i.  6-10.        5  Luke  xxiv.  45-48. 
6  Rom.  iv.  25 ;  1  Cor.  xv.  3,  4. 


SERMON  OF  THE  RESURRECTION.  189 

it  follow  that  sin,  wherefore  death  was  appointed  as  the  wages, 
must  be  also  destroyed.  If  death  and  sin  be  vanished  away, 
then  is  the  devil's  tyranny  vanished,  which  had  the  power  of 
death,  and  was  the  author  and  brewer  of  sin,  and  the  ruler  of 
hell.  If  Christ  had  the  victory  of  them  all  by  the  power  of 
his  death,  and  openly  proved  it  by  his  most  victorious  and 
valiant  resurrection ; — as  it  was  not  possible  for  his  great 
might  to  be  subdued  of  them  ; — and  it  is  true,  that  Christ  died 
for  our  sins,  and  rose  again  for  our  justification ;  why  may 
not  we,  that  be  his  members  by  true  faith,  rejoice,  and  boldly 
say  with  the  Prophet  Hosea  and  the  Apostle  Paul,  Where  is 
thy  dart,  O  death  ?  Where  is  thy  victory,  O  hell  ?  Thanks 
be  unto  God,  say  they,  which  hath  given  us  the  victory  by 
our  Lord  Jesus  Christ?1 

This  mighty  conquest  of  his  resurrection  was  not  only  sig- 
nified before  by  divers  figures  of  the  Old  Testament — as  by 
Samson  when  he  slew  the  lion,  out  of  whose  mouth  came 
sweetness  and  honey  ;2  and  as  David  bare  his  figure  when  he 
delivered  the  lamb  out  of  the  lion's  mouth,3  and  when  he  over- 
came and  slew  the  great  giant  Goliath  ;4  and  as  when  Jonas  was 
swallowed  up  of  the  whale's  mouth,  and  cast  up  again  on  land 
alive  ;5 — but  was  also  most  clearly  prophesied  by  the  Pro- 
phets of  the  Old  Testament,  and  in  the  New  also  confirmed 
by  the  Apostles.  He  hath  spoiled,  saith  St.  Paul,  rule  and 
power,  and  all  the  dominion  of  our  spiritual  enemies.  He 
hath  made  a  shew  of  them  openly,  and  hath  triumphed  over 
them  in  his  own  person.6  This  is  the  mighty  power  of  the 
Lord,  whom  we  believe  on.  By  his  death  hath  he  wrought 
for  us  this  victory  ;  and  by  his  resurrection  hath  he  purchased 
everlasting  life  and  righteousness  for  us.  It  had  not  been 
enough  to  be  delivered  by  his  death  from  sin,  except  by  his 
resurrection  wc  had  been  endowed  with  righteousness.  And 
it  should  not  avail  us  to  be  delivered  from  death,  except  he 
had  risen  again,  to  open  for  us  the  gates  of  heaven,  to  enter 
into  life  everlasting.  And  therefore  St.  Peter  thanketh  God, 
the  Father  of  our  Lord  Jesus  Christ,  for  his  abundant  mercy, 
because  he  hath  begotten  us,  saith  he,  unto  a  lively  hope  by 
the  resurrection  of  Jesus  Christ  from  death,  to  enjoy  an  in- 
heritance immortal,  that  shall  never  perish,  which  is  laid  up 
in  heaven  for  them  that  be  kept  by  the  power  of  God  through 

1  Hosea  xiii.  14  ;  1  Cor.  xv.  55-58.  2  Judges  xiv.  8. 

8  1  Sam.  xvii.  35.  4  1  Sam.  xvii.  49. 

6  Jonas  i.  1  ;  Jonas  ii.  10.  6  Col.  ii.  15. 


190  SERMON  OF  THE  RESURRECTION. 

faith.1  Thus  hath  his  resurrection  wrought  for  us  life  and 
righteousness.  He  passed  through  death  and  hell,  to  the 
intent  to  put  us  in  good  hope,  that  by  his  strength  we  shall  do 
the  same.  He  paid  the  ransom  of  sin,  that  it  should  not  be 
laid  to  our  charge.  He  destroyed  the  devil  and  all  his 
tyranny,  and  openly  triumphed  over  him,  and  took  away 
from  him  all  his  captives,  and  hath  raised  and  set  them  with 
himself  among  the  heavenly  citizens  above.2  He  died  to  de- 
stroy the  rule  of  the  devil  in  us ;  and  he  rose  again  to  send 
down  his  Holy  Spirit  to  rule  in  our  hearts,  to  endow  us  with 
perfect  righteousness.  Thus  it  is  true  that  David  sung,  Veritas 
de  terra  orta  est,  et  justitia  de  coelo  prospexit.3  The  truth  of 
God's  promise  is  in  earth  to  man  declared ;  or  from  the  earth 
is  the  everlasting  Verity,  God's  Son,  risen  to  life,  and  the  true 
righteousness  of  the  Holy  Ghost  looking  out  of  heaven,  and 
in  most  liberal  largess  dealt  upon  all  the  world.  Thus  is 
glory  and  praise  rebounded  upwards  to  God  above,  for  his 
mercy  and  truth.  And  thus  is  peace  come  down  from  heaven 
to  men4  of  good  and  faithful  hearts.  Thus  is  mercy  and  truth, 
as  David  writeth,  together  met;  thus  is  peace  and  righteous- 
ness embracing  and  kissing  each  other.5 

If  thou  doubtest  of  so  great  wealth  and  felicity  that  is 
wrought  for  thee,  O  man,  call  to  thy  mind  that  therefore  hast 
thou  received  into  thine  own  possession  the  everlasting  Verity, 
our  Saviour  Jesus  Christ,  to  confirm  to  thy  conscience  the 
truth  of  all  this  matter.  Thou  hast  received  him — if  in  true 
faith  and  repentance  of  heart  thou  hast  received  him ;  if  in 
purpose  of  amendment  thou  hast  received  him — for  an  ever- 
lasting gage,  or  pledge  of  thy  salvation.  Thou  hast  received 
his  body  which  was  once  broken,  and  his  blood  which  was 
shed  for  the  remission  of  thy  sin.  Thou  hast  received  his 
body,  to  have  within  thee  the  Father,  the  Son,  and  the 
Holy  Ghost,  for  to  dwell  with  thee,  to  endow  thee  with 
grace,  to  strengthen  thee  against  thine  enemies,  and  to  com- 
fort thee  with  their  presence.  Thou  hast  received  his  body, 
to  endow  thee  with  everlasting  righteousness,  to  assure  thee 
of  everlasting  bliss,  and  life  of  thy  soul.  For  with  Christ, 
by  true  faith,  art  thou  quickened  again,  saith  St.  Paul,  from 
death  of  sin  to  life  of  grace ;  and  in  hope  translated  from  cor- 
poral and  everlasting  death,  to  the  everlasting  life  of  glory  in 
heaven,8  where  now  thy  conversation    should  be,  and  thy 


1  1  Pet.  i.  3-6.  2  Ephes.  ii.  6.  3  Ps.  lxxxv.  11. 

4  Luke  ii.  14.  5  Ps.  lxxxv.  10.        6  Ephes.  ii.  1, 5,  6. 


SEKMON  OF  THE  RESURRECTION.  191 

heart  and  desire  set.1  Doubt  not  of  the  truth  of  this  matter, 
how  great  and  high  soever  these  things  be.  It  becometh  God 
to  do  no  small  deeds,  how  impossible  soever  they  seem  to 
thee.  Pray  to  God  that  thou  mayest  have  faith  to  perceive 
this  great  mystery  of  Christ's  resurrection  ;  that  by  faith  thou 
mayest  certainly  believe  nothing  to  be  impossible  with  God.3 
Only  bring  thou  faith  to  Christ's  holy  word  and  sacrament. 
Let  thy  repentance  shew  thy  faith  ;  let  thy  purpose  of  amend- 
ment, and  obedience  of  thy  heart  to  God's  law,  hereafter  de- 
clare thy  true  belief.  Endeavour  thyself  to  say  with  St.  Paul, 
From  henceforth  our  conversation  is  in  heaven  :  from  whence 
we  look  for  a  Saviour,  even  the  Lord  Jesus  Christ;  which 
shall  change  our  vile  bodies,  that  they  may  be  fashioned  like 
to  his  glorious  body  ;  which  he  shall  do  by  the  same  power, 
whereby  he  rose  from  death,  and  whereby  he  shall  be  able  to 
'subdue  all  things  unto  himself.3 

Thus,  good  Christian  people,  forasmuch  as  ye  have  heard 
these  so  great  and  excellent  benefits  of  Christ's  mighty  and 
glorious  resurrection — as  how  that  he  hath  ransomed  sin, 
overcome  the  devil,  death  and  hell,  and  hath  victoriously 
gotten  the  better  hand  of  them  all,  to  make  us  free  and  safe 
from  them — and  knowing  that  we  be,  by  this  benefit  of  his 
resurrection,  risen  with  him  by  our  faith  unto  life  everlasting ; 
being  in  full  surety  of  our  hope,  that  we  shall  have  our  bodies 
likewise  raised  again  from  death,  to  have  them  glorified  in 
immortality,  and  joined  to  his  glorious  body;  having  in  the 
mean  while  his  Holy  Spirit  within  our  hearts,  as  a  seal  and 
pledge  of  our  everlasting  inheritance ;  by  whose  assistance 
we  be  replenished  with  all  righteousness,  by  whose  poAver  we 
shall  be  able  to  subdue  all  our  evil  affections  rising  against  the 
pleasure  of  God :  these  things,  I  say,  well  considered,  let  us 
now,  in  the  rest  of  our  life,  declare  our  faith  that  we  have  in 
this  most  fruitful  article,  by  framing  ourselves  thereunto,  in 
rising  daily  from  sin  to  righteousness  and  holiness  of  life. 
For  what  shall  it  avail  us,  saith  St.  Peter,  to  be  escaped  and 
delivered  from  the  filthiness  of  the  world,  through  the 
knowledge  of  the  Lord  and  Saviour  Jesus  Christ,  if  we  be 
entangled  again  therewith,  and  be  overcome  again  ?  Cer- 
tainly it  had  been  better,  saith  he,  never  to  have  known  the 
way  of  righteousness,  than,  after  it  is  known  and  received, 
to  turn  back  again  from  the  holy  commandment  of  God 
given  unto  us.     For  so  shall  the  proverb  have  place  in  us 

i  Philip,  iii.  20.  2  Luke  xviii.  27.  3  Philip,  iii.  20,  21. 


192  SERMON  OF  THE  RESURRECTION. 

where  it  is  said,  The  dog  is  returned  to  his  vomit  again, 
and  the  sow  that  was  washed  to  her  wallowing  in  the  mire 
again.1 

What  a  shame  were  it  for  us,  being  thus  so  clearly  and 
freely  washed  from  our  sin,  to  return  to  the  filthiness  thereof 
again  !  What  a  folly  were  it,  thus  endowed  with  righteous- 
ness, to  lose  it  again !  What  madness  were  it  to  lose  the 
inheritance  that  we  be  now  set  in,  for  the  vile  and  transitory 
pleasure  of  sin  !  And  what  an  unkindness  should  it  be,  Avhere 
our  Saviour  Christ  of  his  mercy  is  come  to  us,  to  dwell 
within  us  as  our  guest,  to  drive  him  from  us,  and  to  banish 
him  violently  out  of  our  souls  ;  and  instead  of  him,  in  whom  is 
all  grace  and  virtue,  to  receive  the  ungracious  spirit  of  the  devil, 
the  founder  of  all  naughtiness  and  mischief!  How  can  we 
find  in  our  hearts  to  shew  such  extreme  unkindness  to  Christ, 
which  hath  now  so  gently  called  us  to  mercy,  and  offered 
himself  unto  us,  and  he  now  entered  within  us  ?  Yea,  how 
dare  we  be  so  bold  to  renounce  the  presence  of  the  Father, 
the  Son,  and  Holy  Ghost ; — for  where  one  is,  there  is  God 
all  whole  in  majesty,  together  with  all  his  power,  wisdom, 
and  goodness ; — and  fear  not,  I  say,  the  danger  and  peril  of 
so  traitorous  a  defiance  and  departure  ? 

Good  Christian  brethren  and  sisters,  advise  yourselves ; 
consider  the  dignity  that  ye  be  now  set  in ;  let  not  folly  lose 
the  thing  that  grace  hath  so  preciously  offered  and  purchased  ; 
let  not  wilfulness  and  blindness  put  out  so  great  light  that  is 
now  shewed  unto  you.  Only  take  good  hearts  unto  you  ; 
and  put  upon  you  all  the  armour  of  God,  that  ye  may  stand 
against  your  enemies,3  which  would  again  subdue  you,  and 
bring  you  into  their  thraldom.  Remember  ye  be  bought  from 
your  vain  conversation  ;  and  that  your  freedom  is  purchased 
neither  with  gold  nor  silver,  but  with  the  price  of  the  precious 
blood  of  that  most  innocent  Lamb  Jesus  Christ ;  which  was 
ordained  to  the  same  purpose  before  the  world  was  made. 
But  he  was  so  declared  in  the  latter  time  of  grace  for  your 
sakes,  which  by  him  have  your  faith  in  God  ;  who  hath 
raised  him  from  death,  and  hath  given  him  glory,  that  you 
should  have  your  faith  and  hope  towards  God.3  Therefore, 
as  you  have  hitherto  followed  the  vain  lusts  of  your  minds, 
and  so  displeased  God  to  the  danger  of  your  souls ;  so  now, 
like  obedient  children,  thus  purified  by  faith,  give  yourselves 

1  2  Pet.  ii.  20,  21,  22;  Prov.  xxvi.  11. 

2  Ephes.  vi.  11.  3  1  Pet.  i.  18-22. 


SERMON  OF  THE  RESURRECTION'.  193 

to  walk  that  way  which  God  moveth  you  to,  that  ye  may 
receive  the  end  of  your  faith,  the  salvation  of  your  souls.1 
And,  as  ye  have  given  your  bodies  to  unrighteousness,  to  sin 
after  sin ;  so  now  give  yourselves  to  righteousness,  to  be 
sanctified  therein.3 

If  ye  delight  in  this  article  of  our  faith,  that  Christ  is  risen 
again  from  death  to  life,  then  follow  you  the  example  of  his 
resurrection ;  as  St.  Paul  exhorteth  us,  saying,  As  we  be 
buried  with  Christ  by  our  baptism  into  death,  so  let  us  daily 
die  to  sin,  mortifying  and  killing  the  evil  desires  and  motions 
thereof.  And,  as  Christ  was  raised  up  from  death  by  the 
glory  of  the  Father,  so  let  us  rise  to  a  new  life,  and  walk  con- 
tinually therein  ;3  that  we  may  likewise,  as  natural  children, 
live  a  conversation  to  move  men  to  glorify  our  Father  which 
is  in  heaven.4  If  we,  then,  be  risen  with  Christ  by  our  faith 
to  the  hope  of  everlasting  life,  let  us  rise  also  with  Christ, 
after  his  example,  to  a  new  life,  and  leave  our  old  :  We  shall 
then  be  truly  risen,  if  we  seek  for  things  that  be  heavenly,  if 
we  have  our  affection  on  things  that  be  above,  and  not  on 
things  that  be  on  the  earth.5 

If  ye  desire  to  know  what  these  earthly  things  be  which  ye 
should  put  off,  and  what  be  the  heavenly  things  above,  that 
ye  should  seek  and  ensue,  St.  Paul  in  the  Epistle  to  the  Co- 
lossians  declareth,  when  he  exhorteth  us  thus :  Mortify  your 
earthly  members,  and  old  affections  of  sin,  as  fornication, 
uncleanness,  unnatural  lust^  evil  concupiscence,  and  covetous- 
ness,  which  is  worshipping  of  idols  ;  for  the  which  things  the 
wrath  of  God  is  wont  to  fall  on  the  children  of  unbelief;  in 
which  things  once  ye  walked,  when  ye  lived  in  them.  But 
now  put  ye  also  away  from  you,  wrath,  fierceness,  malicious- 
ness, cursed  speaking,  filthy  speaking,  out  of  your  mouths. 
Lie  not  one  to  another,  that  the  old  man  with  his  works  be 
put  off,  and  the  new  be  put  on.6  These  be  the  earthly  things 
which  St.  Paul  moveth  you  to  cast  from  you,  and  to  pluck 
your  hearts  from  them :  for  in  following  these,  ye  declare 
yourselves  earthly  and  worldy.  These  be  the  fruits  of  the 
earthly  Adam.  These  should  ye  daily  kill  by  good  diligence, 
in  withstanding  the  desire  of  them,  that  ye  might  rise  to  right- 
eousness. Let  your  affection  from  henceforth  be  set  on 
heavenly  things :  sue  and  search  for  mercy,  kindness,  meekness, 
patience,  forbearing  one  another,  and  forgiving  one  another. 

1  1  Pet.  i.  9.  2  Rom.  vi.  19.  3  Rom#  vj.  4. 

4  Matt.  v.  16.  6  Col.  iii.  1,  2.  6  Col.  iii.  5-1 1 

17 


194  SERMON  OF  THE  RESURRECTION. 

If  any  man  have  a  quarrel  to  another,  as  Christ  forgave  you, 
even  so  do  ye.1 

If  these  and  such  other  heavenly  virtues  ye  ensue  in  the 
residue  of  your  life,  ye  shall  shew  plainly  that  ye  be  risen 
with  Christ,  and  that  ye  be  the  heavenly  children  of  your 
Father  in  heaven  ;a  from  whom,  as  from  the  giver,  cometh 
these  graces  and  gifts.3  Ye  shall  prove  by  this  manner,  that 
your  conversation  is  in  heaven,4  where  your  hope  is ;  and 
not  on  earth,  following  the  beastly  appetite  of  the  flesh.  Ye 
must  consider  that  ye  be  therefore  cleansed  and  renewed,  that 
ye  should  from  henceforth  serve  God  in  holiness  and  right- 
eousness all  the  days  of  your  lives.5  that  ye  may  reign  with 
him  in  everlasting  life.  If  ye  refuse  so  great  grace,  whereto 
ye  be  called,  what  other  thing  do  ye,  than  heap  to  you  damna- 
tion more  and  more,  and  so  provoke  God  to  cast  his  dis- 
pleasure upon  you,  and  to  revenge  this  mockage  of  his  holy 
sacraments  in  so  great  abusing  of  them  ? 

Apply  yourselves,  good  friends,  to  live  in  Christ,  that 
Christ  may  still  live  in  you :  whose  favour  and  assistance  if 
ye  have,  then  have  ye  everlasting  life  already  within  you  ;9 
then  can  nothing  hurt  you.  Whatsoever  is  hitherto  done  and 
committed,  Christ,  ye  see,  hath  offered  you  pardon,  and 
clearly  received  you  to  his  favour  again  ;  in  full  surety  whereof 
ye  have  him  now  inhabiting  and  dwelling  within  you.  Only 
shew  yourselves  thankful  in  your  lives ;  determine  with 
yourselves  to  refuse  and  avoid  all  such  things  in  your  conver- 
sations as  should  offend  his  eyes  of  mercy.7  Endeavour 
yourselves  that  way  to  rise  up  again,  which  way  ye  fell  into  the 
well  or  pit  of  sin.  If  by  your  tongue  you  have  offended,  now 
thereby  rise  again,  and  glorify  God  therewith  ;  accustom  it  to 
laud  and  praise  the  name  of  God,  as  ye  have  therewith  dis- 
honoured it.  And  as  ye  have  hurt  the  name  of  your  neigh- 
bour, or  otherwise  hindered  him,  so  now  intend  to  restore  it 
to  him  again :  for  without  restitution  God  accepteth  not  your 
confession,  nor  yet  your  repentance.  It  is  not  enough  to 
forsake  evil,  except  you  set  your  courage  to  do  good.  By 
what  occasion  soever  you  have  offended,  turn  now  the  occa- 
sion to  the  honouring  of  God,  and  profit  of  your  neighbour. 

Truth  it  is  that  sin  is  strong,8  and  affections  unruly.  Hard 
it  is  to  subdue  and  resist  our  nature,  so  corrupt  and  leavened 
with  the  sour  bitterness  of  the  poison,  which  we  received  by 

1  Col.  iii.  2,  12,  13.     2  Matt.  v.  45.      3  James  i.  17.     4  Phil.  iii.  20. 
6  Luke  i.  74,  75.         6  John  v.  24.      7  Col.  iii.  5,  6.    8  Ps.  xxxvi.  1. 


SERMON  OF  THE  RESURRECTION.  195 

the  inheritance  of  our  old  father  Adam.  But  yet  take  good 
courage,  saith  our  Saviour  Christ,  for  I  have  overcome  the 
world,1  and  all  other  enemies,  for  you.  Sin  shall  not  have 
power  over  you,  for  ye  be  now  under  grace,  saith  St.  Paul.2 
Though  your  power  be  weak,  yet  Christ  is  risen  again  to 
strengthen  you  in  your  battle  ;  his  Holy  Spirit  shall  help  your 
infirmities.3  In  trust  of  his  mercy,  take  you  in  hand  to  purge 
this  old  leaven  of  sin,  that  corrupteth  and  soureth  the  sweet- 
ness of  your  life  before  God ;  that  ye  may  be  as  new  and 
fresh  dough,  void  of  all  sour  leaven  of  wickedness  :4  so  shall 
ye  shew  yourselves  to  be  sweet  bread  to  God,  that  he  may 
have  his  delight  in  you.  I  say,  kill  and  offer  you  up  the 
worldly  and  earthly  affections  of  your  bodies.  For  Christ, 
our  Easter  Lamb,  is  offered  up  for  us,  to  slay  the  power  of 
sin,  to  deliver  us  from  the  danger  thereof,  and  to  give  us-  ex- 
ample to  die  to  sin  in  our  lives.  As  the  Jews  did  eat  their 
Easter  Lamb,  and  kept  their  feast  in  remembrance  of  their 
deliverance  out  of  Egypt ;  even  so  let  us  keep  our  Easter 
feast  in  the  thankful  remembrance  of  Christ's  benefits,  which 
he  hath  plentifully  wrought  for  us  by  his  resurrection  and 
passing  to  his  Father ;  whereby  we  are  delivered  from  the 
captivity  and  thraldom  of  all  our  enemies.  Let  us,  in  like 
manner,  pass  over  the  affections  of  our  old  conversation,  that 
we  may  be  delivered  from  the  bondage  thereof,  and  rise  with 
Christ.  The  Jews  kept  their  feast  in  abstaining  from  leavened 
bread  by  the  space  of  seven  days  :5  let  us  Christian  folk  keep 
our  holy-day  in  spiritual  manner ;  that  is,  in  abstaining,  not 
from  material  leavened  bread,  but  from  the  old  leaven  of  sin, 
the  leaven  of  maliciousness  and  wickedness.  Let  us  cast 
from  us  the  leaven  of  corrupt  doctrine,  that  will  infect  our 
souls.  Let  us  keep  our  feast  the  whole  term  of  our  life,  with 
eating  the  bread  of  pureness,  of  godly  life,  and  truth  of  Christ's 
doctrine.  Thus  shall  we  declare,  that  Christ's  gifts  and 
graces  have  their  effect  in  us ;  and  that  we  have  the  right 
belief  and  knowledge  of  his  holy  resurrection  :  where  truly, 
if  we  apply  our  faith  to  the  virtue  thereof,  and  in  our  life  con- 
form us  to  the  example  and  signification  meant  thereby,  we 
shall  be  sure  to  rise  hereafter  to  everlasting  glory,  by  the 
goodness  and  mercy  of  our  Lord  Jesus  Christ :  to  whom, 
with  the  Father  and  the  Holy  Ghost,  be  all  glory,  thanks- 
giving, and  praise,  in  infinita  seculorum  secula.     Amen. 

1  John  xvi.  33.  2  Rom.  vi.  14.  s  Rom.  viii.  26. 

4  1  Cor.  v.  7.  &  Exod.  xii.  15 


AN  HOMILY 


WORTHY    RECEIVING    AND   REVERENT    ESTEEMING  OF  THE 
SACRAMENT  OF  THE  BODY  AND  BLOOD  OF  CHRIST. 

The  great  love  of  our  Saviour  Christ  towards  mankind, 
good  Christian  people,  doth  not  only  appear  in  that  dear- 
bought  benefit  of  our  redemption  and  salvation  by  his  death 
and  "passion,  but  also,  in  that  he  so  kindly  provided,  that  the 
same  most  merciful  work  might  be  had  in  continual  remem- 
brance, to  take  some  place  in  us,  and  not  be  frustrate  of  hi? 
end  and  purpose.  For,  as  tender  parents  are  not  content  to 
procure  for  their  children  costly  possessions  and  livelihood, 
but  take  order  that  the  same  may  be  conserved  and  come  to 
their  use  ;  so  our  Lord  and  Saviour  thought  it  not  sufficient  to 
purchase  for  us  his  Father's  favour  again — which  is  that  deep 
fountain  of  all  goodness  and  eternal  life — but  also  invented  the 
ways  most  wisely,  whereby  they  might  redound  to  our  com- 
modity and  profit. 

Amongst  the  which  means,  is  the  public  celebration  of  the 
memory  of  his  precious  death  at  the  Lord's  table.  "Which 
although  it  seem  of  small  virtue  to  some,  yet  being  rightly 
done  by  the  faithful,  it  doth  not  only  help  their  weakness, 
who  be  by  their  poisoned  nature  readier  to  remember  injuries 
than  benefits,  but  strengtheneth  and  comforteth  their  inward 
man  with  peace  and  gladness,  and  maketh  them  thankful  to 
their  Redeemer,  with  diligent  care  and  godly  conversation. 
And,  as  of  old  time  God  decreed  his  wondrous  benefits  of  the 
deliverance  of  his  people,  to  be  kept  in  memory  by  the  eating 
of  the  passover,  with  his  rites  and  ceremonies  ;*  so  our  loving 
Saviour  hath  ordained  and  established  the  remembrance  of  his 
great  mercy  expressed  in  his  passion,  in  the  institution  of  his 
heavenly  supper  ;a  where  every  one  of  us  must  be  guests  and 
not  gazers,  eaters  and  not  lookers,  feeding  ourselves  and  not 
hiring  others  to  feed  for  us,  that  we  may  live  by  our  own  meat, 

>  Exod.  xii.  14.  2  Matt.  xxvi.  26-29. 

(196) 


SERMON  CONCERNING  THE  SACRAMENT.        197 

and  not  perish  for  hunger  whilst  others  devour  all.1  To  this 
his  commandment  forceth  us,  saying,  Do  ye  this,  drink  ye  all 
of  this.2  To  this  his  promise  enticeth  us :  This  is  my  body, 
which  is  given  for  you ;  this  is  my  blood,  which  is  shed  for 
you.3  So  then,  of  necessity,  we  must  be  ourselves  partakers 
of  this  table,  and  not  beholders  of  other :  so  we  must  address 
ourselves  to  frequent  the  same  in  reverent  and  due  manner ; 
lest,  as  physic  provided  for  the  body,  being  misused  more 
hurteth  than  pronteth,  so  this  comfortable  medicine  of  the  soul 
undecently  received  tend  to  our  greater  harm  and  sorrow. 
And  St.  Paul  saith,  He  that  eateth  and  drinketh  unworthily, 
eateth  and  drinketh  his  own  damnation.4  Wherefore,  that  it 
be  not  said  to  us,  as  it  was  to  the  guest  of  that  great  supper, 
Friend,  how  earnest  thou  in,  not  having  the  marriage  garment?5 
and  that  we  may  fruitfully  use  St.  Paul's  counsel,  Let  a  man 
prove  himself,  and  so  eat  of  that  bread,  and  drink  of  that  cup,6 
we  must  certainly  know  that  three  things  be  requisite  in  him 
which  would  seemly,  as  becometh  such  high  mysteries,  resort 
to  the  Lord's  table.  That  is,  first,  a  right  and  worthy  estima- 
tion and  understanding  of  this  mystery.  Secondly,  to  come 
in  a  sure  faith.  And  thirdly,  to  have  newness  or  pureness  of 
life  to  succeed  the  receiving  of  the  same. 

But,  before  all  other  things,  this  we  must  be  sure  of  espe- 
cially, that  this  supper  be  in  such  wise  done  and  ministered, 
as  our  Lord  and  Saviour  did,  and  commanded  to  be  done ;  as 
his  holy  Apostles  used  it ;  and  the  good  fathers  in  the  primi- 
tive church  frequented  it.  For,  as  that  worthy  man,  St.  Am- 
brose saith,  he  is  unworthy  of  the  Lord,  that  otherwise  doth 
celebrate  that  mystery  than  it  was  delivered  by  him.  Neither 
can  he  be  devout,  that  otherwise  doth  presume  than  it  was 
given  by  the  Author.  We  must  then  take  heed,  lest,  of  the 
memory,  it  be  made  a  sacrifice ;  lest,  of  a  communion,  it  be 
made  a  private  eating ;  lest,  of  two  parts,  we  have  but  one ; 
lest,  applying  it  for  the  dead,  we  lose  the  fruit  that  be  alive. 
Let  us  rather  in  these  matters  follow  the  advice  of  Cyprian  in 
the  like  cases  ;  that  is,  cleave  fast  to  the  first  beginning,  hold 
fast  the  Lord's  tradition,  do  that  in  the  Lord's  commemoration 
which  he  himself  did,  he  himself  commanded,  and  his  Apos- 
tles confirmed. 

This  caution  or  foresight  if  we  use,  then  may  we  see  to 
those  things  that  be  requisite  in  the  worthy  receiver ;  where- 

1  1  Cor.  xi.  2 1 .     2  Luke  xxii.  17.     3  1  Cor.  xi.  24,  25 ;  Matt.  xxvi.  28. 
4  1  Cor.  xi.  29.   &  Matt.  xxii.  12.    6  1  Cor.  xi.  28. 

17* 


198  THE  FIRST  PART  OF  THE 

of  this  was  the  first,  that  we  have  a  right  understanding  of  the 
thing  itself. 

As  concerning  which  thing,  this  we  may  assuredly  persuade 
ourselves,  that  the  ignorant  man  can  neither  worthily  esteem, 
nor  effectually  use,  those  marvellous  graces  and  benefits  offered 
and  exhibited  in  that  supper ;  but  either  will  lightly  regard 
them,  to  no  small  offence,  or  utterly  contemn  them,  to  his 
utter  destruction.  So  that,  by  his  negligence  he  deserveth 
the  plagues  of  God  to  fall  upon  him,  and  by  contempt  he  de- 
serveth everlasting  perdition.  To  avoid  then  these  harms,  use 
the  advice  of  the  Wise  Man ;  who  willeth  thee,  when  thou 
sittest  at  an  earthly  King's  table,  to  take  diligent  heed  what 
things  are  set  before  thee.1  So  now  much  more  at  the  King 
of  kings'  table,  thou  must  carefully  search  and  know  what 
dainties  are  provided  for  thy  soul:  whither  thou  art  come,  not 
to  feed  thy  senses  and  belly  to  corruption,  but  thy  inward  man 
to  immortality  and  life ;  not  to  consider  the  earthly  creatures 
which  thou  seest,  but  the  heavenly  graces  which  thy  faith  be- 
holdeth.  For  this  table  is  not,  saith  Chrysostom,  for  chatter- 
ing jays,  but  for  eagles,  who  fly  thither  where  the  dead  body 
lieth.  And  if  this  advertisement  of  man  cannot  persuade  us  to 
resort  to  the  Lord's  table  with  understanding,  see  the  coun- 
sel of  God  in  the  like  matter ;  who  charged  his  people  to  teach 
their  posterity,  not  only  the  rites  and  ceremonies  of  the  pass- 
over,  but  the  cause  and  end  thereof:  whence  we  may  learn, 
that  both  more  perfect  knowledge  is  required  at  this  time  at 
our  hands,  and  that  the  ignorant  cannot,  with  fruit  and  profit, 
exercise  himself  in  the  Lord's  Sacraments. 

But  to  come  nigher  to  the  matter :  St.  Paul,  blaming  the 
Corinthians  for  the  profaning  of  the  Lord's  Supper,2  concludeth 
that  ignorance  both  of  the  thing  itself,  and  the  signification 
thereof,  was  the  cause  of  their  abuse  :  For  they  came  thither 
unreverently,  not  discerning  the  Lord's  body.3  Ought  not  we 
then  by  the  monition  of  the  Wise  Man,  by  the  wisdom  of 
God,  by  the  fearful  example  of  the  Corinthians,  to  take  advised 
heed,  that  we  thrust  not  ourselves  to  this  table  with  rude  and 
unreverent  ignorance,  the  smart  whereof  Christ's  church  hath 
rued  and  lamented  these  many  days  and  years  ?  For  what 
hath  been  the'  cause  of  the  ruin  of  God's  religion,  but  the 
ignorance  hereof?  What  hath  been  the  cause  of  this  gross 
idolatry,  but  the  ignorance  hereof?  What  hath  been  the  cause 
of  this  mummish  massing,  but  the  ignorance  hereof?     Yea, 

1  Prov.  xxiii.  1.  2  1  Cor.  xi.  20.  3  1  Cor.  xi.  29. 


SERMON  CONCERNING  THE  SACRAMENT.        199 

what  hath  been,  and  what  is  at  this  day,  the  cause  of  this  want 
of  love  and  charity,  but  the  ignorance  hereof?  Let  us,  there- 
fore, so  travail  to  understand  the  Lord's  Supper,  that  we  be  no 
cause  of  the  decay  of  God's  worship,  of  no  idolatry,  of  no 
dumb  massing,  of  no  hate  and  malice  ;  so  may  we  the  boldlier 
have  access  thither  to  our  comfort. 

Neither  need  we  to  think  that  such  exact  knowledge  is  re- 
quired of  every  man,  that  he  be  able  to'discuss  all  high  points 
in  the  doctrine  thereof:  but  thus  much  we  must  be  sure  to 
hold,  that  in  the  supper  of  the  Lord  there  is  no  vain  cere- 
mony, no  bare  sign,  no  untrue  figure  of  a  thing  absent  :*  But, 
as  the  Scripture  saith,  the  Table  of  the  Lord ;  the  Bread  and 
Cup  of  the  Lord  ;3  the  Memory  of  Christ ;  the  Annunciation 
of  his  Death ;  yea,  the  Communion  of  the  Body  and  Blood 
of  the  Lord,  in  a  marvellous  incorporation ;  which  by  the 
operation  of  the  Holy  Ghost — the  very  bond  of  our  conjunc- 
tion with  Christ — is,  through  faith,  wrought  in  the  souls  of 
the  faithful ;  whereby  not  only  their  souls  live  to  eternal  life, 
but  they  surely  trust  to  win  to  their  bodies  a  resurrection  to 
immortality.  The  true  understanding  of  this  fruition  and  union, 
which  is  betwixt  the  body  and  the  Head,  betwixt  the  true  be- 
lievers and  Christ,  the  ancient  Catholic  Fathers  both  perceiv- 
ing themselves,  and  commending  to  their  people,  were  not 
afraid  to  call  this  supper,  some  of  them,  the  salve  of  immor- 
tality, and  sovereign  preservative  against  death ;  other,  a 
deitical  communion  ;  other,  the  sweet  dainties  of  our  Saviour, 
the  pledge  of  eternal  health,  the  defence  of  faith,  the  hope  of 
the  resurrection ;  other,  the  food  of  immortality,  the  healthful 
grace,  and  the  conservatory  to  everlasting  life.  All  which 
sayings,  both  of  the  Holy  Scripture  and  godly  men,  truly 
attributed  to  this  celestial  banquet  and  feast,  if  we  would 
often  call  to  mind,  O  how  would  they  inflame  our  hearts  to 
desire  the  participation  of  these  mysteries,  and  oftentimes  to 
covet  after  this  bread,  continually  to  thirst  for  this  food !  Not 
as  especially  regarding  the  terrene  and  earthly  creatures  which 
remain  ;  but  always  holding  fast  and  cleaving  by  faith  to  the 
rock,  whence  we  may  suck  the  sweetness  of  everlasting  sal- 
vation. And  to  be  brief,  thus  much  more  the  faithful  see, 
hear,  and  know  the  favourable  mercies  of  God  sealed,  the 
satisfaction  by  Christ  towards  us  confirmed,  and  the  remission 
of  sin  established.  Here  they  may  feel  wrought  the  tran- 
quillity of  conscience,  the  increase  of  faith,  the  strengthening 

1  Matt.  xxvi.  26.  2  1  Cor.  x.  16,  17. 


200  THE  FIRST  PART  OF  THE 

of  hope,  the  large  spreading  abroad  of  brotherly  kindness, 
with  many  other  sundry  graces  of  God.  The  taste  whereof 
They  cannot  attain  unto,  who  be  drowned  in  the  deep  dirty 
lake  of  blindness  and  ignorance.  From  the  which,  O  be- 
loved, wash  yourselves  with  the  living  waters  of  God's  word ; 
whence  you  may  perceive  and  know,  both  the  spiritual  food 
of  this  costly  supper,  and  the  happy  trustings  and  effects  that 
the  same  doth  bring  with  it. 

Now  it  followeth  to  have  with  this  knowledge  a  sure  and 
constant  faith,  not  only  that  the  death  of  Christ  is  available 
for  the  redemption  of  all  the  world,  for  the  remission  of  sins, 
and  reconciliation  with  God  the  Father ;  but  also,  that  he  hath 
made  upon  his  cross  a  full  and  sufficient  sacrifice  for  thee,  a 
perfect  cleansing  of  thy  sins,  so  that  thou  acknowledgest  no 
other  Saviour,  Redeemer,  Mediator,  Advocate,  Intercessor,  but 
Christ  only  ;  and  that  thou  may  est  say  with  the  Apostle,  that 
he  loved  thee,  and  gave  himself  for  thee.1  For  this  is  to  stick 
fast  to  Christ's  promise  made  in  his  institution ;  to  make 
Christ  thine  own ;  and  to  apply  his  merits  unto  thyself. 
Herein  thou  needest  no  other  man's  help,  no  other  sacrifice 
or  oblation,  no  sacrificing  Priest,  no  mass,  no  means  esta- 
blished by  man's  invention. 

That  faith  is  a  necessary  instrument  in  all  these  holy  cere- 
monies, we  may  thus  assure  ourselves,  for  that,  as  St.  Paul 
saith,  without  faith  it  is  unpossible  to  please  God.3  When  a 
great  number  of  the  Israelites  were  overthrown  in  the  wilder- 
ness, Moses,  Aaron,  and  Phineas  did  eat  manna,  and  pleased 
God  ;  for  that  they  understood,  saith  St.  Augustine,  the  visible 
meat  spiritually.  Spiritually  they  hungered  it ;  spiritually 
they  tasted  it,  that  they  might  be  spiritually  satisfied.  And 
truly,  as  the  bodily  meat  cannot  feed  the  outward  man,  unless 
it  be  let  into  a  stomach  to  be  digested,  which  is  healthful  and 
sound ;  no  more  can  the  inward  man  be  fed,  except  his  meat 
be  received  into  his  soul  and  heart,  sound  and  whole  in  faith. 
Therefore,  saith  Cyprian,  when  we  do  these  things,  we  need 
not  to  whet  our  teeth  ;  but  with  sincere  faith  we  break  and 
divide  that  whole  bread.  It  is  well  known,  that  the  meat  we 
seek  for  in  this  supper  is  spiritual  food,  the  nourishment  of 
our  soul ;  a  heavenly  refection,  and  not  earthly ;  an  invisible 
meat,  and  not  bodily  ;  a  ghostly  substance,  and  not  carnal ;  so 
that  to  think  that  without  faith  we  may  enjoy  the  eating  and 
drinking  thereof,  or  that  that  is  the  fruition  of  it,  is  but  to 

'  Gal.  ii.  20.  2  Heb.  xi.  6. 


SERMON  CONCERNING  THE  SACRAMENT.        201 

dream  a  gross  carnal  feeding,  basely  objecting,  and  binding 
ourselves  to,  the  elements  and  creatures.  Whereas,  by  the 
advice  of  the  Council  of  Nicene,  we  ought  to  lift  up  our  minds 
by  faith,  and,  leaving  these  inferior  and  earthly  things,  there 
seek  it  where  the  Sun  of  righteousness  ever  shineth.  Take 
then  this  lesson,  O  thou  that  art  desirous  of  this  table,  of 
Emissenus,  a  godly  father ;  that,  when  thou  goest  up  to  the 
reverend  communion,  to  be  satisfied  with  spiritual  meats,  thou 
look  up  with  faith  upon  the  holy  body  and  blood  of  thy  God; 
thou  marvel  with  reverence ;  thou  touch  it  with  thy  mind ; 
thou  receive  it  with  the  hand  of  thy  heart ;  and  thou  take  it 
fully  with  thy  inward  man. 

Thus  we  see,  beloved,  that  resorting  to  this  table,  we  must 
pluck  up  all  the  roots  of  infidelity,  all  distrust  in  God's  pro- 
mises, that  we  make  ourselves  living  members  of  Christ's  body. 
For  the  unbelievers  and  faithless  cannot  feed  upon  that  pre- 
cious body.  Whereas  the  faithful  have  their  life,  their  abiding 
in  him,  their  union,  and  as  it  were  their  incorporation  with 
him.  Wherefore,  let  us  prove  and  try  ourselves  unfeign- 
edly — without  flattering  ourselves — whether  we  be  plants  of 
the  fruitful  Olive,  living  branches  of  the  true  Vine,  members 
indeed  of  Christ's  mystical  body  ;  whether  God  hath  purified 
our  hearts  by  faith,  to  the  sincere  acknowledging  of  his  Gos- 
pel, and  embracing  of  his  mercies  in  Christ  Jesus  ;  so  that  at 
this  his  table  we  receive  not  only  the  outward  sacrament,  but 
the  spiritual  thing  also ;  not  the  figure,  but  the  truth  ;  not  the 
shadow  only,  but  the  body ;  not  to  death,  but  to  life  ;  not  to 
destruction,  but  to  salvation.  Which  God  grant  us  to  do, 
through  the  merits  of  our  Lord  and  Saviour :  to  whom  be  all 
honour  and  glory  for  ever.     Amen. 


THE  SECOND  PART  OF  THE  HOMILY  OF  THE  WOR- 
THY RECEIVING  AND  REVERENT  ESTEEMING  OF 
THE  SACRAMENT  OF  THE  BODY  AND  BLOOD  OF 
CHRIST. 

In  the  Homily  of  late  rehearsed  unto  you,  ye  have  heard, 
good  people,  why  it  pleased  our  Saviour  Christ  to  institute 
that  heavenly  memory  of  his  death  and  passion  ;  and  that 


202  THE  SECON0  PART  OF  THE 

every  one  of  us  ought  to  celebrate  the  same  at  his  table,  in 
our  own  persons,  and  not  by  other. 

You  have  heard  also,  with  what  estimation  and  knowledge 
of  so  high  mysteries  we  ought  to  resort  thither.  You  have 
heard  with  what  constant  faith  we  should  clothe  and  deck 
ourselves,  that  we  might  be  fit  and  decent  partakers  of  that 
celestial  food. 

Now  followeth  the  third  thing,  necessary  in  him  that  would 
not  eat  of  this  bread  nor  drink  of  this  cup  unworthily  ;  which 
is,  newness  of  life,  and  godliness  of  conversation.  For  new- 
ness of  life  as  fruits  of  faith  are  required  in  the  partakers  of 
this  table,  we  may  learn  by  the  eating  of  the  typical  Lamb ; 
whereunto  no  man  was  admitted,  but  he  that  was  a  Jew,  that 
was  circumcised,  that  was  before  sanctified.  Yea,  St.  Paul 
testifieth,  that  although  the  people  were  partakers  of  the  Sa- 
craments under  Moses,  yet  for  that  some  of  them  were  still 
worshippers  of  images,  whoremongers,  tempters  of  Christ- 
murmurers,  and  coveting  after  evil  things,  God  overthrew 
those  in  the  wilderness,  and  that  for  our  example;1  that  is, 
that  we  Christians  should  take  heed  we  resort  unto  our  Sacra- 
ments with  holiness  of  life,  not  trusting  in  the  outward  receiv- 
ing of  them,  and  infected  with  corrupt  and  uncharitable  man- 
ners. For  this  sentence  of  God  must  always  be  justified :  I 
will  have  mercy,  and  not  sacrifice.2  Wherefore,  saith  Basil, 
it  behoveth  him  that  cometh  to  the  Body  and  Blood  of  Christ, 
in  commemoration  of  him  that  died  and  rose  again,  not  only 
to  be  pure  from  all  filthiness  of  the  flesh  and  spirit,  lest  he  eat 
and  drink  his  own  condemnation ;  but  also  to  show  out  evi- 
dently a  memory  of  him  that  died  and  rose  again  for  us,  in 
this  point,  that  he  be  mortified  to  sin  and  the  world,  to  live 
now  to  God  in  Christ  Jesus  our  Lord.  So  then  we  must 
shew  outward  testimony,  in  following  the  signification  of 
Christ's  death ;  amongst  the  which  this  is  not  esteemed  least, 
to  render  thanks  to  Almighty  God  for  all  his  benefits,  briefly 
comprised  in  the  death,  passion,  and  resurrection  of  his  dearly 
beloved  Son.  The  which  thing  because  we  ought  chiefly  at 
this  table  to  solemnize,  the  godly  Fathers  named  it  Eucha- 
ristia,  that  is,  thanksgiving :  as  if  they  should  have  said,  Now 
above  all  other  times  ye  ought  to  laud  and  praise  God.  Now 
may  you  behold  the  matter,  the  cause,  the  beginning,  and  the 
end  of  all  thanksgiving.  Now,  if  you  slack,  ye  shew  your- 
selves most  unthankful,  and  that  no  other  benefit  can  ever  stir 

1  1  Cor.  x.  1-12.  2  Hosea  vi.  6 ;  Matt.  xii.  7. 


SERMON  CONCERNING  THE  SACRAMENT.        203 

you  to  thank  God,  who  so  little  regard  here  so  many,  so  won- 
derful, and  so  profitable  benefits.  Seeing  then  that  the  name 
and  thing  itself  doth  monish  us  of  thanks,  let  us,  as  St.  Paul 
saith,  offer  always  to  God  the  host  or  sacrifice  of  praise  by 
Christ,  that  is,  the  fruit  of  the  lips1  which  confess  his  name. 
For,  as  David  singeth,  He  that  offereth  to  God  thanks  and 
praise,  honoureth  him.2  But  how  few  be  there  of  thankful 
persons  in  comparison  to  the  unthankful !  Lo,  ten  lepers  in 
the  Gospel  were  healed,  and  but  one  only  returned  to  give 
thanks  for  his  health.3 .  Yea,  happy  it  were,  if  among  forty 
communicants  we  could  see  two  unfeignedly  give  thanks.  So 
unkind  we  be,  so  oblivious  we  be,  so  proud  beggars  we  be, 
that  partly  we  care  not  for  our  own  commodity,  partly  we 
know  not  our  duty  to  God,  and  chiefly  we  will  not  confess 
all  that  we  receive.  Yea,  and  if  we  be  forced  by  God's 
power  to  do  it,  yet  we  handle  it  so  coldly,  so  drily,  that  our 
lips  praise  him,  but  our  hearts  dispraise  him  ;  our  tongues 
bless  him,  but  our  life  curseth  him  ;  our  words  worship  him, 
but  our  works  dishonour  him.  O  let  us,  therefore,  learn  to 
give  God  here  thanks  aright,  and  so  to  agnize  his  exceeding 
graces  poured  upon  us,  that  they  being  shut  up  in  the  trea- 
sure-house of  our  heart,  may,  in  due  time  and  season,  in 
our  life  and  conversation  appear  to  the  glorifying  of  his  holy 
Name. 

Furthermore,  for  newness  of  life,  it  is  to  be  noted  that  St. 
Paul  writeth,  That  we  being  many,  are  one  bread  and  one 
body;  for  all  be  partakers  of  one  bread:4  declaring  thereby 
not  only  our  communion  with  Christ,  but  that  unity  also, 
wherein  they  that  eat  at  this  table  should  be  knit  together. 
For  by  dissension,  vain-glory,  ambition,  strife,  envying,  con- 
tempt, hatred,  or  malice,  they  should  not  be  dissevered ;  but 
so  joined  by  the  bond  of  love  in  one  mystical  body,  as  the 
corns  of  that  bread  in  one  loaf.  In  respect  of  which  strait 
knot  of  charity,  the  true  Christians  in  the  primitive  church 
called  this  supper,  Love.  As  if  they  should  say,  None  ought 
to  sit  down  there,  that  were  out  of  love  and  charity,  who  bare 
grudge  and  vengeance  in  his  heart,  who  also  did  not  profess 
his  kind  affection  by  some  charitable  relief  for  some  part  of 
the  congregation.  And  this  was  their  practice.  O  heavenly 
banquet  then  so  used  !  O  godly  guests,  who  so  esteemed  this 
feast !  But,  O  wretched  creatures  that  we  be  at  these  days, 
who  be  without  reconciliation  of  our  brethren  whom  we  have 

>  Heb.  xiii.  15.       2  Ps.  1.  23.       3  Luke  xvii.  17.       4  1  Cor.  x.  17 


204  THE  SECOND  PART  OF  THE 

offended,  without  satisfying  them  whom  we  have  caused  to 
fall,  without  any  kind  of  thought  or  compassion  toward  them 
whom  we  might  easily  relieve,  without  any  conscience  of 
slander,  disdain,  misreport,  division,  rancour,  or  inward  bitter- 
ness. Yea,  being  accumbered  with  the  cloaked  hatred  of 
Cain,1  with  the  long-coloured  malice  of  Esau,2  with  the  dis- 
sembled falsehood  of  Joab,3  dare  ye  presume  to  come  up  to 
these  sacred  and  fearful  mysteries  ?  O  man,  whither  rushest 
thou  unadvisedly?  It  is  a  table  of  peace,  and  thou  art  ready 
to  fight.  It  is  a  table  of  singleness,  and  thou  art  imagining 
mischief.  It  is  a  table  of  quietness,  and  thou  art  given  to 
debate.  It  is  a  table  of  pity,  and  thou  art  unmerciful.  Dost 
thou  neither  fear  God,  the  maker  of  this  feast ;  nor  reverence 
his  Christ,  the  refection  and  meat;  nor  regardest  his  spouse, 
his  Avell-beloved  guest;  nor  weighest  thine  own  conscience, 
which  is  sometime  thine  inward  accuser? 

Wherefore,  O  man,  tender  thine  own  salvation ;  examine 
and  try  thy  good-will  and  love  towards  the  children  of  God, 
the  members  of  Christ,  the  heirs  of  the  heavenly  heritage  ; 
yea,  towards  the  image  of  God,  the  excellent  creature  thine 
own  soul.  If  thou  have  offended  ;  now  be  reconciled.  If  thou 
have  caused  any  to  stumble  in  the  way  of  God ;  now  set  them 
up  again.  If  thou  have  disquieted  thy  brother ;  now  pacify 
him.  If  thou  have  wronged  him  ;  now  relieve  him.  If  thou 
have  defrauded  him ;  now  restore  to  him.  If  thou  have 
nourished  spite ;  now  embrace  friendship.  If  thou  have  fos- 
tered hatred  and  malice;  now  openly  shew  thy  love  and 
and  charity ;  yea,  be  prest  and  ready  to  procure  thy  neigh- 
bour's health  of  soul,  wealth,  commodity,  and  pleasure,  as 
thine  own.  Deserve  not  the  heavy  and  dreadful  burthen  of 
God's  displeasure  for  thine  evil  will  towards  thy  neighbour, 
so  unreverently  to  approach  to  this  table  of  the  Lord. 

Last  of  all :  as  there  is  here  the  mystery  of  peace,  and  the 
Sacrament  of  Christian  society,  whereby  we  understand  what 
sincere  love  ought  to  be  betwixt  the  true  communicants ;  so 
here  be  the  tokens  of  pureness  and  innocency  of  life,  whereby 
we  may  perceive  that  we  ought  to  purge  our  own  soul  from 
all  uncleanness,  iniquity,  and  wickedness;  lest  when  we 
receive  the  mystical  bread,  as  Origen  saith,  we  eat  it  in  an 
unclean  place,  that  is,  in  a  soul  defiled  and  polluted  with  sin. 
In  Moses's  law,  the  man  that  did  eat  of  the  sacrifice  of  thanks- 
giving, with  his  uncleanness  upon  him,  should  be  destroyed 

J  Gen.  iv.  8.  2  Gen.  xxvii.  41.  3  2  Sam.  iii.  27. 


SERMON  CONCERNING  THE  SACRAMENT.        205 

from  his  people.  And  shall  we  think  that  the  wicked  and 
sinful  person  shall  be  excusable  at  the  table  of  the  Lord  ?  We 
both  read  in  St.  Paul,  that  the  church  of  Corinth  was  scourged 
of  the  Lord,  for  misusing  the  Lord's  Supper  ;*  and  we  may 
plainly  see  Christ's  church  these  many  years  miserably  vexed 
and  oppressed,  for  the  horrible  profanation  of  the  same. 

Wherefore  let  us  all,  universal  and  singular,  behold  our 
own  manners  and  lives,  to  amend  them.  Yea,  now  at  least, 
let  us  call  ourselves  to  an  account ;  that  it  may  grieve  us  of 
our  former  evil  conversation,  that  we  may  hate  sin,  that  we 
may  sorrow  and  mourn  for  our  offences,  that  we  may  with 
tears  pour  them  out  before  God,  that  we  may  with  sure  trust 
desire  and  crave  the  salve  of  his  mercy,  bought  and  purchased 
with  the  blood  of  his  dearly  beloved  Son  Jesus  Christ,  to  heal 
our  deadly  wounds  withal.  For  surely,  if  we  do  not  with 
earnest  repentance  cleanse  the  filthy  stomach  of  our  soul,  it 
must  needs  come  to  pass,  that,  as  wholesome  meat  received 
into  a  raw  stomach  corrupteth  and  marreth  all,  and  is  the 
cause  of  further  sickness;  so  shall  we  eat  this  wholesome 
bread,  and  drink  this  cup,  to  our  eternal  destruction.  Thus 
we,  and  not  other,  must  thoroughly  examine,  and  not  lightly 
look  over,  ourselves,  not  other  men ;  our  own  conscience,  not 
other  men's  lives  :  which  we  ought  to  do  uprightly,  truly,  and 
with  just  correction.  O,  saith  Chrysostom,  let  no  Judas  resort 
to  this  table,  let  no  covetous  person  approach.  If  any  be  a 
disciple,  let  him  be  present.  For  Christ  saith,  With  my  dis- 
ciples I  make  my  passover.3  Why  cried  the  Deacon  in  the 
primitive  church,  If  any  be  holy,  let  him  draw  near  ?  Why 
did  they  celebrate  these  mysteries,  the  choir-door  being  shut  ? 
Why  were  the  public  penitents  and  learners  in  religion  com- 
manded at  this  time  to  avoid  ?  Was  it  not  because  this  table 
received  no  unholy,  unclean,  or  sinful  guests  ?  Wherefore,  if 
servants  dare  not  to  presume  to  an  earthly  master's  table, 
whom  they  have  offended,  let  us  take  heed  we  come  not  with 
our  sins  unexamined  into  this  presence  of  our  Lord  and  Judge. 
If  they  be  worthy  blame,  which  kiss  the  Prince's  hand  with  a 
filthy  and  unclean  mouth,  shalt  thou  be  blameless,  which  with 
a  stinking  soul,  full  of  covetousness,  fornication,  drunkenness, 
pride,  full  of  wretched  cogitations  and  thoughts,  dost  breathe 
out  iniquity  and  uncleanness  on  the  bread  and  cup  of  the 
Lord? 

Thus  have  you  heard,  how  you  should  come  reverently  and 

1  1  Cor.  xi.  29,  30.  2  Matt.  xxvi.  18. 

18 


20G        SERMON  CONCERNING  THE  SACRAMENT. 

decently  to  the  table  of  the  Lord ;  having  the  knowledge,  out 
of  his  word,  of  the  thing  itself  and  the  fruits  thereof;  bringing 
a  true  and  constant  faith — the  root  and  well-spring  of  all  new- 
ness of  life — as  well  in  praising  God  and  loving  our  neighbour, 
as  purging  our  own  conscience  from  filthiness.  So  that,  neither 
the  ignorance  of  the  thing  shall  cause  us  to  contemn  it,  nor 
unfaithfulness  make  us  void  of  fruit,  nor  sin  and  iniquity  pro- 
cure us  God's  plagues :  but  shall  by  faith,  in  knowledge  and 
amendment  of  life  in  faith,  be  here  so  united  to  Christ  our 
Head  in  his  mysteries,  to  our  comfort,  that  after  we  shall  have 
full  fruition  of  him  indeed,  to  our  everlasting  joy  and  eternal 
life :  to  the  which  He  bring  us  that  died  for  us,  and  redeemed 
us,  Jesus  Christ  the  righteous:  to  whom,  with  the  Father  and 
the  Holy  Ghost,  one  true  and  eternal  God,  be  all  praise,  ho- 
nour, and  dominion,  for  ever.     Amen 


AN  HOMILY 

CONCERNING   THE 

COMING    DOWN    OF  THE   HOLY  GHOST,  AND    THE    MANIFOLD 
GIFTS    OF    THE    SAME. 

FOR  WHITSUNDAY. 

Before  we  come  to  the  declaration  of  the  great  and  mani- 
fold gifts  of  the  Holy  Ghost,  wherewith  the  church  of  God 
hath  been  evermore  replenished  ;  it  shall  first  be  needful 
briefly  to  expound  unto  you,  whereof  this  feast  of  Pentecost, 
or  Whitsuntide,  had  his  first  beginning.  You  shall  therefore 
understand,  that  the  feast  of  Pentecost  was  always  kept  the 
fiftieth  day  after  Easter ;  a  great  and  solemn  feast  among  the 
Jews,  wherein  they  did  celebrate  the  memorial  of  their  de- 
liverance out  of  Egypt,  and  also  the  memorial  of  the  publish- 
ing of  the  Law,  which  was  given  unto  them  in  the  mount 
Sinai  upon  that  day.  It  was  first  ordained  and  commanded 
to  be  kept  holy,  not  by  any  mortal  man,  but  by  the  mouth  of 
the  Lord  himself;  as  we  read  in  Levit.  xxiii.  and  Deut.  xvi.1 
The  place  appointed  for  the  observation  thereof  was  Jeru- 
salem ;  where  was  great  recourse  of  people  from  all  parts  of 
the  world :  as  may  well  appear  in  the  second  chapter  of  the 
Acts,  wherein  mention  is  made  of  Parthians,  Medes,  Elamites, 
inhabiters  of  Mesopotamia,  inhabiters  of  Jewry,  Cappadocia, 
Pontus,  Asia,  Phrygia,  Pamphilia,  and  divers  other  such 
places  ;a  whereby  we  may  also  partly  gather,  what  great  and 
royal  solemnity  was  commonly  used  in  that  feast. 

Now,  as  this  was  given  in  commandment  to  the  Jews  in 
the  old  Law,  so  did  our  Saviour  Christ,  as  it  were,  confirm 
the  same  in  the  time  of  the  Gospel ;  ordaining,  after  a  sort, 
a  new  Pentecost  for  his  Disciples ;  namely,  when  he  sent 
down  the  Holy  Ghost  visibly  in  form  of  cloven  tongues  like 
fire,  and  gave  them  power  to  speak  in  such  sort,  that  every 
one  might  hear  them,  and  also  understand  them  in  his  own 

1  Deut.  xxiii.  16 ;  Deut.  xvi.  9.  2  Acts  ii.  1,  9-12. 

(207) 


208  THE  FIRST  PART  OF  THE 

language.1  Which  miracle,  that  it  might  be  had  in  perpetual 
remembrance,  the  Church  hath  thought  good  to  solemnize  and 
keep  holy  this  day,  commonly  called  Whitsunday. 

And  here  is  to  be  noted,  that,  as  the  Law  was  given  to 
the  Jews  in  the  mount  Sinai,  the  fiftieth  day  after  Easter ; 
so  was  the  preaching  of  the  Gospel,  through  the  mighty 
power  of  the  Holy  Ghost,  given  to  the  Apostles  in  the  mount 
Sion,  the  fiftieth  day  after  Easter.  And  hereof  this  feast  hath 
his  name,  to  be  called  Pentecost,  even  of  the  number  of  the 
days.  For,  as  St.  Luke  writeth  in  the  Acts  of  the  Apostles, 
when  fifty  days  were  come  to  an  end,  the  Disciples  being 
all  together  with  one  accord  in  one  place,  the  Holy  Ghost 
came  suddenly  among  them,  and  sat  upon  each  of  them,  like 
as  it  had  been  cloven  tongues  of  fire.3  Which  thing  was 
undoubtedly  done,  to  teach  the  Apostles,  and  all  other  men, 
that  it  is  he  which  giveth  eloquence  and  utterance  in  preach- 
ing the  Gospel ;  that  it  is  he  which  openeth  the  mouth  to 
declare  the  mighty  works  of  God  ;  that  it  is  he  which  engen- 
dereth  a  burning  zeal  towards  God's  word ;  and  giveth  all 
men  a  tongue,  yea,  a  fiery  tongue  ;  so  that  they  may  boldly 
and  cheerfully  profess  the  truth  in  the  face  of  the  whole 
world ;  as  Isaiah  was  endued  with  this  spirit.  The  Lord, 
saith  Isaiah,  gave  me  a  learned  and  a  skilful  tongue,  so  that  I 
might  know  to  raise  up  them  that  are  fallen  with  the  word.3 
The  Prophet  David  crieth  to  have  this  gift,  saying,  Open 
thou  my  lips,  0  Lord,  and  my  mouth  shall  shew  forth  thy 
praise.4  For  our  Saviour  Christ  also  in  the  Gospel  saith  to 
his  Disciples,  It  is  not  you  that  speak,  but  the  Spirit  of  your 
Father  which  is  within  you.5  All  which  testimonies  of  Holy 
Scripture  do  sufficiently  declare,  that  the  mystery  in  the 
tongues  betokeneth  the  preaching  of  the  Gospel,  and  the  open 
confession  of  the  Christian  faith,  in  all  them  that  are  possessed 
with  the  Holy  Ghost.  So  that,  if  any  man  be  a  dumb  Chris- 
tian— not  professing  his  faith  openly,  but  cloaking  and  colour- 
ing himself  for  fear  of  danger  in  time  to  come — he  giveth 
men  occasion,  justly,  and  with  good  conscience,  to  doubt  lest 
he  have  not  the  grace  of  the  Holy  Ghost  within  him,  because 
he  is  tongue-tied,  and  doth  not  speak. 

Thus,  then,  have  ye  heard  the  first  institution  of  this  feast 
of  Pentecost,  or  Whitsuntide,  as  well  in  the  old  law  among 
the  Jews,  as  also  in  the  time  of  the  Gospel  among  the  Chris- 
tians.    Now  let  us  consider  what  the  Holy  Ghost  is,  and 

1  Acts  ii.  1-9.     2  Acts  ii.  1-4.   3  Isa.  1. 4.     4  Ps.  li.  15.     5  Matt.  x.  20. 


SERMON  FOR  WHITSUNDAY.  209 

how,  consequently,  he  worketh  his  miraculous  work  towards 
mankind. 

The  Holy  Ghost  is  a  spiritual  and  divine  substance,  the 
Third  Person  in  the  Deity,  distinct  from  the  Father  and  the 
Son,  and  yet  proceeding  from  them  both.  Which  thing  to  be 
true,  both  the  creed  of  Athanasius  beareth  witness,  and  may 
be  also  easily  proved  by  most  plain  testimonies  of  God's  holy 
word.  When  Christ  was  baptized  of  John  in  the  river  Jor- 
dan, we  read  that  the  Holy  Ghost  came  down  in  form  of  a 
dove ;  and  that  the  Father  thundered  from  heaven,  saying, 
This  is  my  dear,  and  well-beloved  Son,  in  whom  I  am  well 
pleased.1  Where  note  three  divers  and  distinct  persons,  the 
Father,  the  Son,  and  the  Holy  Ghost ;  which  all  notwith- 
standing are  not  three  Gods,  but  one  God.  Likewise,  when 
Christ  did  first  institute  and  ordain  the  sacrament  of  baptism, 
he  sent  his  Disciples  into  the  whole  world,  willing  them  to 
baptize  all  nations,  in  the  name  of  the  Father,  the  Son,  and 
the  Holy  Ghost.3  And  in  another  place  he  saith,  I  will  pray 
unto  my  Father,  and  he  shall  give  you  another  Comforter.3 
Again,  When  the  Comforter  shall  come,  whom  I  will  send 
from  my  Father,  &c.4  These,  and  such  other  places  of  the 
New  Testament  do  so  plainly  and  evidently  confirm  the  dis- 
tinction of  the  Holy  Ghost  from  the  other  persons  in  the 
Trinity,  that  no  man  possibly  can  doubt  thereof,  unless  he 
will  blaspheme  the  everlasting  truth  of  God's  word.  As  for 
his  proper  nature  and  substance,  it  is  altogether  one  with  God 
the  Father,  and  God  the  Son ;  that  is  to  say,  spiritual,  eternal, 
uncreated,  incomprehensible,  almighty ;  to  be  short,  he  is  even 
God  and  Lord  everlasting.  Therefore  he  is  called  the  Spirit 
of  the  Father  ;  therefore  he  is  said  to  proceed  from  the  Father 
and  the  Son ;  and  therefore  he  was  equally  joined  with  them 
in  the  commission,  that  the  Apostles  had,  to  baptize  all  nations. 

But,  that  this  may  appear  more  sensibly  to  the  eyes  of  all 
men,  it  shall  be  requisite  to  come  to  the  other  part,  namely,  to 
the  wonderful  and  heavenly  works  of  the  Holy  Ghost ;  which 
plainly  declare  unto  the  world  his  mighty  and  divine  power. 

First,  it  is  evident  that  he  did  wonderfully  govern  and  direct 
the  hearts  of  the  Patriarchs  and  Prophets  in  the  old  time ; 
illuminating  their  minds  with  the  knowledge  of  the  true  Mes- 
sias,  and  giving  them  utterance  to  prophesy  of  things  that 
should  come  to  pass  long  time  after.  For,  as  St.  Peter  Avit- 
nesseth,  the  prophecy  came  not  in  old  time  by  the  will  of 

1  Matt.  iii.  17.    2  Matt,  xxviii.  19.     3  John  xiv.  16.     *  John  xv.  26. 

18* 


210  THE  FIRST  PART  OF  THE 

man  ;  but  the  holy  men  of  God  spake  as  they  were  moved 
inwardly  by  the  Holy  Ghost.1  And  of  Zachary  the  High 
Priest  it  is  said  in  the  Gospel,  that  he  being  full  of  the  Holy 
Ghost,  prophesied  and  praised  God.3  So  did  also  Simeon, 
Anna,  Mary,  and  divers  other,  to  the  great  wonder  and  admi- 
ration of  all  men. 

Moreover,  was  not  the  Holy  Ghost  a  mighty  worker  in 
the  conception  and  the  nativity  of  Christ  our  Saviour  ?  St. 
Matthew  saith,  that  the  blessed  Virgin  was  found  with  child 
of  the  Holy  Ghost,  before  Joseph  and  she  came  together.3 
And  the  Angel  Gabriel  did  expressly  tell  her,  that  it  should 
so  come  to  pass,  saying,  The  Holy  Ghost  shall  come  upon 
thee,  and  the  power  of  the  Most  High  shall  overshadow  thee.4 
A  marvellous  matter,  that  a  woman  should  conceive  and  bear 
a  child  without  the  knowledge  of  man ! 

But  where  the  Holy  Ghost  worketh,  there  nothing  is  im- 
possible ;  as  may  further  also  appear  by  the  inward  regene- 
ration and  sanctification  of  mankind.  When  Christ  said  to 
Nicodemus,  Unless  a  man  be  born  anew,  of  water  and  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God,  he  was 
greatly  amazed  in  his  mind,  and  began  to  reason  with  Christ, 
demanding  how  a  man  might  be  born  which  was  old  ?  Can 
he  enter,  saith  he,  into  his  mother's  womb  again,  and  so  be 
born  anew  ?5  Behold  a  lively  pattern  of  a  fleshly  and  carnal 
man  !  He  had  little  or  no  intelligence  of  the  Holy  Ghost ; 
and,  therefore,  he  goeth  bluntly  to  work,  and  asketh  how 
this  thing  were  possible  to  be  true.  Whereas,  otherwise,  if 
he  had  known  the  great  power  of  the  Holy  Ghost  in  this 
behalf,  that  it  is  he  which  inwardly  worketh  the  regeneration 
and  new  birth  of  mankind,  he  would  never  have  marvelled  at 
Christ's  words,  but  would  have  rather  taken  occasion  thereby 
to  praise  and  glorify  God.  For,  as  there  are  three  several 
and  sundry  persons  in  the  Deity ;  so  have  they  three  several 
and  sundry  offices  proper  unto  each  of  them  :  The  Father  to 
create,  the  Son  to  redeem,  the  Holy.  Ghost  to  sanctify  and 
regenerate.  Whereof  the  last,  the  more  it  is  hid  from  our 
understanding,  the  more  it  ought  to  move  all  men  to  wonder 
at  the  secret  and  mighty  working  of  God's  Holy  Spirit,  which 
is  within  us.  For  it  is  the  Holy  Ghost,  and  no  other  thing, 
that  doth  quicken  the  minds  of  men,  stirring  up  good  and 
godly  motions  in  their  hearts,  which  are  agreeable  to  the  will 

•  2  Pet.  i.  21.  2  Luke  i.  6,  7.  3  Matt.  i.  18. 

4  Luke  i.  35.  5  John  iii.  3,  4. 


SERMON  FOR  WHITSUNDAY.  211 

and  commandment  of  God,  such  as  otherwise  of  their  own 
crooked  and  perverse  nature  they  should  never  have.  That 
which  is  born  of  the  flesh,  saith  Christ,  is  flesh,  and  that 
which  is  born  of  the  Spirit  is  spirit.1  As  who  should  say, 
Man  of  his  own  nature  is  fleshly  and  carnal,  corrupt  and 
naught,  sinful  and  disobedient  to  God,  without  any  spark  of 
goodness  in  him,  without  any  virtuous  or  godly  motion,  only 
given  to  evil  thoughts  and  wicked  deeds.  As  for  the  works 
of  the  Spirit,  the  fruits  of  faith,  charitable  and  godly  motions — - 
if  he  have  any  at  all  in  him — they  proceed  only  of  the  Holy 
Ghost ;  who  is  the  only  worker  of  our  sanctification,  and 
maketh  us  new  men  in  Christ  Jesus.  Did  not  God's  Holy 
Spirit  miraculously  work  in  the  child  David,  when  of  a  poor 
shepherd3  he  became  a  princely  Prophet  ?  Did  not  God's 
Holy  Spirit  miraculously  work  in  Matthew,  sitting  at  the 
receipt  of  custom,3  when  of  a  proud  publican  he  became  an 
humble  and  lowly  Evangelist  ?  And  who  can  choose  but 
marvel  to  consider,  that  Peter  should  become,  of  a  simple 
fisher,  a  chief  and  mighty  Apostle  1  Paul,  of  a  cruel  and 
bloody  persecutor,  a  faithful  disciple  of  Christ,  to  teach  the 
Gentiles  ?  Such  is  the  power  of  the  Holy  Ghost  to  regene- 
rate men,  and  as  it  were  to  bring  them  forth  anew,  so  that 
they  shall  be  nothing  like  the  men  that  they  were  before. 

Neither  doth  he  think  it  sufficient  inwardly  to  work  the 
spiritual  and  new  birth  of  man,  unless  he  do  also  dwell  and 
abide  in  him.  Know  ye  not,  saith  St.  Paul,  that  ye  are  the 
temple  of  God,  and  that  his  Spirit  dwelleth  in  you  ?4  Know 
ye  not  that  your  bodies  are  the  temples  of  the  Holy  Ghost, 
which  is  within  you  ?5  Again  he  saith,  You  are  not  in  the 
flesh,  but  in  the  Spirit.6  For  why  ?  The  Spirit  of  God 
dwelleth  in  you.  To  this  agreeth  the  doctrine  of  St.  John, 
writing  on  this  wise :  The  anointing  which  ye  have  received — 
he  meaneth  the  Holy  Ghost — dwelleth  in  you.7  And  the 
doctrine  of  Peter  saith  the  same,  who  hath  these  words :  The 
Spirit  of  glory  and  of  God  resteth  upon  you.8  O  what  com- 
fort is  this  to  the  heart  of  a  true  Christian,  to  think  that  the 
Holy  Ghost  dwelleth  within  him  !  If  God  be  with  us,  as  the 
Apostle  saith,  who  can  be  against  us?9 

O  but  how  shall  I  know  that  the  Holy  Ghost  is  within 
me  ?  some  man  perchance  will  say. 

1  John  iii.  6.  2  1  Sam.  xvii.  12,  15.  3  Matt.  ix.  9. 

4  1  Cor.  iii.  16.         5  1  Cor.  vi.  19.  6  Rom-  vjji.  9. 

7  1  John  ii.  27.         8  1  Pet.  iv.  14.  »  Rom.  viii.  31. 


212  THE  FIRST  PART  OF  THE 

Forsooth,  as  the  tree  is  known  by  his  fruit,1  so  is  also  the 
Holy  Ghost.  The  fruits  of  the  Holy  Ghost,  according  to  the 
mind  of  St.  Paul,  are  these:  Love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faithfulness,  meekness,  temperance,  &c.9 
Contrariwise,  the  deeds  of  the  flesh  are  these :  Adultery,  for- 
nication, uncleanness,  wantonness,  idolatry,  witchcraft,  hatred, 
debate,  emulation,  wrath,  contention,  sedition,  heresy,  envy, 
murder,  drunkenness,  gluttony,  and  such  like.3  Here  is  now 
that  glass,  wherein  thou  must  behold  thyself,  and  discern 
whether  thou  have  the  Holy  Ghost  within  thee,  or  the  spirit 
of  the  flesh.  If  thou  see  that  thy  works  be  virtuous  and  good, 
consonant  to  the  prescript  rule  of  God's  word,  savouring  and 
tasting  not  of  the  flesh,  but  of  the  Spirit ;  then  assure  thyself 
that  thou  art  endued  with  the  Holy  Ghost:  otherwise,  in  think- 
ing well  of  thyself,  thou  dost  nothing  else  but  deceive  thyself. 

The  Holy  Ghost  doth  always  declare  himself  by  his  fruit- 
ful and  gracious  gifts  ;  namely,  by  the  word  of  wisdom ;  by 
the  word  of  knowledge,  which  is  the  understanding  of  the 
Scriptures  ;  by  faith  ;  in  doing  of  miracles  ;  by  healing  them 
that  are  diseased  ;  by  prophecy,  which  is  the  declaration  of 
God's  mysteries ;  by  discerning  of  spirits ;  diversities  of 
tongues  ;  interpretation  of  tongues  ;  and  so  forth.4  All  which 
gifts,  as  they  proceed  from  one  Spirit,  and  are  severally  given 
to  man  according  to  the  measurable  distribution  of  the  Holy 
Ghost  ;5  even  so  do  they  bring  men,  and  not  without  good 
cause,  into  a  wonderful  admiration  of  God's  divine  power. 

Who  will  not  marvel  at  that  which  is  written  in  the  Acts 
of  the  Apostles,  to  hear  their  bold  confession  before  the  council 
at  Jerusalem  ;6  and  to  consider  that  they  went  away  with  joy 
and  gladness,  rejoicing  that  they  were  counted  worthy  to  suffer 
rebukes  and  checks  for  the  name  and  faith  of  Jesus  Christ?7 
This  was  the  mighty  work  of  the  Holy  Ghost;  who,  because 
he  giveth  patience  and  joy  fulness  of  heart  in  temptation  and 
affliction,  hath  therefore  worthily  obtained  this  name  in  Holy 
Scripture,  to  be  called  a  Comforter. 

Who  will  not  also  marvel  to  read  the  learned  and  heavenly 
sermons  of  Peter  and  the  other  Disciples ;  considering  that 
they  were  never  brought  up  in  school  of  learning,  but  called 
even  from  their  nets,  to  supply  the  rooms  of  Aposdes  ? 
This  was  likewise  the  mighty  work  of  the  Holy  Ghost ;  who, 

i  Matt.  xii.  33.  2  Gal.  v.  22,  23.  3  Gal.  v.  19-22. 

-*  1  Cor.  xii.  7-11.        5  1  Cor.  xii.  11.  6  Acts  v.  29-33. 

7  Acts  v.  41. 


SERMON  FOR  WHITSUNDAY.  213 

because  he  doth  instruct  the  hearts  of  the  simple  in  the  true 
knowledge  of  God  and  his  holy  word,  is  most  justly  termed 
by  this  name  and  title,  to  be  the  Spirit  of  Truth.1  Eusebius, 
in  his  Ecclesiastical  History,  telleth  a  strange  story  of  a  cer- 
tain learned  and  subtile  Philosopher;  who,  being  an  extreme 
adversary  to  Christ  and  his  doctrine,  could  by  no  kind  of 
learning  be  converted  to  the  faith,  but  was  able  to  withstand 
all  the  arguments,  that  could  be  brought  against  him,  with  little 
or  no  labour.  At  length  there  started  up  a  poor  simple  man, 
of  small  wit  and  less  knowledge,  one  that  was  reputed  among 
the  learned  as  an  idiot,  and  he,  on  God's  name,  would  needs 
take  in  hand  to  dispute  with  this  proud  Philosopher.  The 
Bishops  and  other  learned  men,  standing  by,  were  marvel- 
lously abashed  at  the  matter,  thinking  that  by  his  doings  they 
should  be  all  confounded,  and  put  to  open  shame.  He  not- 
withstanding goeth  on ;  and,  beginning  in  the  name  of  the 
Lord  Jesus,  brought  the  Philosopher  to  such  point  in  the 
end,  contrary  to  all  men's  expectation,  that  he  could  not 
choose  but  acknowledge  the  power  of  God  in  his  words,  and 
to  give  place  to  the  truth.  Was  not  this  a  miraculous  work, 
that  one  silly  soul,  of  no  learning,  should  do  that  which  many 
Bishops  of  great  knowledge  and  understanding  were  never 
able  to  bring  to  pass  ?  So  true  is  the  saying  of  Bede  :  Where 
the  Holy  Ghost  doth  instruct  and  teach,  there  is  no  delay  at 
all  in  learning. 

Much  more  might  here  be  spoken  of  the  manifold  gifts  and 
graces  of  the  Holy  Ghost,  most  excellent  and  wonderful  in 
our  eyes  :  but  to  make  a  long  discourse  through  all,  the  short- 
ness of  time  will  not  serve.  And  seeing  ye  have  heard  the 
chiefest,  ye  may  easily  conceive  and  judge  of  the  rest. 

Now  were  it  expedient  to  discuss  this  question  ;  Whether 
all  they,  which  boast  and  brag  that  they  have  the  Holy  Ghost, 
do  truly  challenge  this  unto  themselves,  or  no  ?  Which  doubt, 
because  it  is  necessary  and  profitable,  shall,  God  willing,  be 
dissolved  in  the  next  part  of  this  Homily.  In  the  mean  season, 
let  us — as  we  are  most  bound — give  hearty  thanks  to  God  the 
Father,  and  his  Son  Jesus  Christ,  for  sending  down  this  Com- 
forter into  the  world ;  humbly  beseeching  him  so  to  work  in 
our  hearts  by  the  power  of  his  Holy  Spirit,  that  we,  being 
regenerate  and  newly  born  again  in  all  goodness,  righteous- 
ness, sobriety,  and  truth,  may  in  the  end  be  made  partakers 


1  John  xiv.  17. 


214  THE  SECOND  PART  OF  THE 

of  everlasting  life  in  his  heavenly  kingdom,  through  Jesus 
Christ  our  Lord  and  Saviour.     Amen. 


THE  SECOND  PART  OF  THE  HOMILY  CONCERNING 
THE  HOLY  GHOST;  DISSOLVING  THIS  DOUBT, 
WHETHER  ALL  MEN  RIGHTLY  CHALLENGE  TO 
THEMSELVES  THE  HOLY  GHOST,  OR  NO. 

Our  Saviour  Christ,  departing  out  of  the  world  unto  his 
Father,  promised  his  disciples  to  send  down  another  Com- 
forter, that  should  continue  with  them  for  ever,1  and  direct 
them  into  all  truth.3  "Which  thing  to  be  faithfully  and  truly 
performed,  the  Scriptures  do  sufficiently  bear  witness.  Nei- 
ther must  we  think  that  this  Comforter  was  either  promised, 
or  else  given,  only  to  the  Apostles,  but  also  to  the  universal 
church  of  Christ,  dispersed  through  the  whole  world.  For, 
unless  the  Holy  Ghost  had  been  always  present,  governing 
and  preserving  the  church  from  the  beginning,  it  could  never 
have  sustained  so  many  and  great  brunts  of  affliction  and  per- 
secution, with  so  little  damage  and  harm  as  it  hath.  And  the 
words  of  Christ  are  most  plain  in  this  behalf,  saying,  that  the 
Spirit  of  truth  should  abide  with  them  for  ever  ;3  that  he 
would  be  with  them  always — he  meaneth  by  grace,  virtue, 
and  power — even  to  the  world's  end.4  Also  in  the  prayer 
that  he  made  to  his  Father  a  little  before  his  death,  he  maketh 
intercession,  not  only  for  himself  and  his  Apostles,  but  indif- 
ferently for  all  them  that  should  believe  in  him  through  their 
words  ;5  that  is  to  wit,  for  his  whole  church.  Again,  St.  Paul 
saith,  If  any  man  have  not  the  Spirit  of  Christ,  the  same  is 
not  his.6  Also  in  the  words  following :  We  have  received 
the  Spirit  of  adoption,  whereby  we  cry,  Abba,  Father.7 
Hereby  then  it  is  evident  and  plain  to  all  men,  that  the 
Holy  Ghost  was  given,  not  only  to  the  AposUes,  but  also  to 
the  whole  body  of  Christ's  congregation  ;  although  not  in  like 
form  and  majesty  as  he  came  down  at  the  feast  of  Pentecost. 

But  now  herein  standeth  the  controversy  :  Whether  all  men 

1  John  xiv.  16.     2  John  xvi.  13.     3  John  xiv.  16.     4  Matt,  xxviii.  20. 
6  John  xvii.  20.    6  Rom.  viii.  9.      7  Rom.  viii.  15. 


SERMON  FOR  AVHITSUNDAY.  215 

do  justly  arrogate  to  themselves  the  Holy  Ghost,  or  no  1  The 
Bishops  of  Rome  have  for  a  long  time  made  a  sore  challenge 
thereunto,  reasoning  for  themselves  after  this  sort.  The  Holy 
Ghost,  say  they,  was  promised  to  the  church,  and  never  for- 
saketh  the  church.  But  we  are  the  chief  heads  and  the  prin- 
cipal part  of  the  church :  therefore  we  have  the  Holy  Ghost 
for  ever ;  and  whatsoever  things  we  decree  are  undoubted 
verities,  and  oracles  of  the  Holy  Ghost. 

That  ye  may  perceive  the  weakness  of  this  argument,  it  is 
needful  to  teach  you,  first,  what  the  true  church  of  Christ  is ; 
and  then  to  confer  the  Church  of  Rome  therewith,  to  discern 
how  well  they  agree  together. 

The  true  church  is  an  universal  congregation  or  fellowship 
of  God's  faithful  and  elect  people,  built  upon  the  foundation 
of  the  Apostles  and  Prophets,  Jesus  Christ  himself  being  the 
head  corner-stone.1  And  it  hath  always  three  notes  or  marks, 
whereby  it  is  known :  Pure  and  sound  doctrine  ;  The  sacra- 
ments ministered  according  to  Christ's  holy  institution ;  And 
the  right  use  of  ecclesiastical  discipline.  This  description  of 
the  church  is  agreeable  both  to  the  Scriptures  of  God,  and 
also  to  the  doctrine  of  the  ancient  Fathers ;  so  that  none  may 
justly  find  fault  therewith. 

Now,  if  you  will  compare  this  with  the  Church  of  Rome — 
not  as  it  was  in  the  beginning,  but  as  it  is  at  present,  and  hath 
been  for  the  space  of  nine  hundred  years  and  odd — you  shall 
well  perceive  the  state  thereof-  to  be  so  far  wide  from  the  na- 
ture of  the  true  church,  that  nothing  can  be  more.  For,  nei- 
ther are  they  built  upon  the  foundation  of  the  Apostles  and 
Prophets,  retaining  the  sound  and  pure  doctrine  of  Christ 
Jesus  ;  neither  yet  do  they  order  the  sacraments,  or  else  the 
ecclesiastical  keys,  in  such  sort  as  he  did  first  institute  and 
ordain  them :  but  have  so  intermingled  their  own  traditions 
and  inventions,  by  chopping  and  changing,  by  adding  and 
plucking  away,  that  now  they  may  seem  to  be  converted  into 
a  new  guise.  Christ  commended  to  his  church  a  sacrament 
of  his  body  and  blood  :  they  have  changed  it  into  a  sacrifice 
for  the  quick  and  the  dead.  Christ  did  minister  to  his  Apos- 
tles, and  the  Apostles  to  other  men  indifferently,  under  both 
kinds :  they  have  robbed  the  lay  people  of  the  cup,  saying, 
that  for  them  one  kind  is  sufficient.  Christ  ordained  no  other 
element  to  be  used  in  baptism,  but  only  water ;  whereunto 
when  the  word  is  joined,  it  is  made,  as  St.  Augustine  saith,  a 

1  Ephes,  ii.  20. 


210  THE  SECOND  PART  OF  THE 

full  and  perfect  sacrament ;  they,  being  wiser  in  their  own 
conceit  than  Christ,  think  it  is  not  well  nor  orderly  done,  un- 
less they  use  conjuration,  unless  they  hallow  the  water,  unless 
there  be  oil,  salt,  spittle,  tapers,  and  such  other  dumb  ceremo- 
nies, serving  to  no  use  ;  contrary  to  the  plain  rule  of  St.  Paul, 
who  willeth  all  things  to  be  done  in  the  church  to  edification.1 
Christ  ordained  the  authority  of  the  keys  to  excommunicate 
notorious  sinners,  and  to  absolve  them  which  are  truly  peni- 
tent :  they  abuse  this  power  at  their  own  pleasure,  as  well  in 
cursing  the  godly  with  bell,  book,  and  candle,  as  also  in  ab- 
solving the  reprobate,  which  are  known  to  be  unworthy  of 
any  Christian  society :  whereof  they  that  lust  to  see  exam- 
ples, let  them  search  their  lives.  To  be  short,  look  what  our 
Saviour  Christ  pronounced  of  the  Scribes  and  Pharisees  in 
the  Gospel :  the  same  may  be  boldly  and  with  safe  conscience, 
pronounced  of  the  Bishops  of  Rome ;  namely,  that  they  have 
forsaken,  and  daily  do  forsake,  the  commandments  of  God,  to 
erect  and  set  up  their  own  constitutions.  Which  thing  being 
true,  as  all  they  which  have  any  light  of  God's  word  must 
needs  confess,  we  may  well  conclude,  according  to  the  rule 
of  Augustine,  that  the  Bishops  of  Rome  and  their  adherents 
are  not  the  true  church  of  Christ,  much  less  then  to  be  taken 
as  chief  heads  and  rulers  of  the  same.  Whosoever,  saith  he, 
do  dissent  from  the  Scriptures  concerning  the  head,  although 
they  be  found  in  all  places  where  the  church  is  appointed,  yet 
are  they  not  in  the  church  :  a  plain  place,  concluding  directly 
against  the  Church  of  Rome. 

Where  is  now  the  Holy  Ghost,  which  they  so  stoutly  do 
claim  to  themselves  ?  Where  is  now  the  Spirit  of  truth,  that 
will  not  suffer  them  in  any  wise  to  err  ?  If  it  be  possible  to 
be  there,  where  the  true  church  is  not,  then  is  it  at  Rome  : 
otherwise  it  is  but  a  vain  brag,  and  nothing  else.  St.  Paul 
as  ye  have  heard  before,  saith,  If  any  man  have  not  the  Spirii 
of  Christ,  the  same  is  not  his.3  And,  by  turning  the  words, 
it  may  be  truly  said,  If  any  man  be  not  of  Christ,  the  same 
hath  not  the  Spirit.  Now  to  discern  who  are  truly  his,  and 
who  not,  we  have  this  rule  given  us  ;  that  his  sheep  do  always 
hear  his  voice.3  And  St.  John  saith,  He  that  is  of  God  hear- 
eth  God's  word.4  Whereof  it  followeth,  that  the  Popes,  in 
not  hearing  Christ's  voice,  as  they  ought  to  do,  but  preferring 
their  own  decrees  before  the  express  word  of  God,  do  plainlj 


1  1  Cor.  xiv.  5.        2  Rom.  viii.  9.       3  John  x.  3.       4  John  viii.  47. 


SERMON  FOR  WHITSUNDAY. 


21? 


argue  to  the  world  that  they  are  not  of  Christ,  nor  yet  pos- 
sessed with  his  Spirit. 

But  here  they  will  allege  for  themselves,  that  there  are 
divers  necessary  points  not  expressed  in  Holy  Scripture, 
which  were  left  to  the  revelation  of  the  Holy]  Ghost ;  who 
being  given  to  the  church,  according  to  Christ's  promise,1 
hath  taught  many  things  from  time  to  time,  which  the  Apos- 
tles could  not  then  bear. 

To  this  we  may  easily  answer  by  the  plain  words  of  Christ, 
teaching  us  that  the  proper  office  of  the  Holy  Ghost  is,  not  to 
institute  and  bring  in  new  ordinances,  contrary  to  his  doctrine 
before  taught ;  but  to  expound  and  declare  those  things  which 
he  had  before  taught,  so  that  they  might  be  well  and  truly  un- 
derstood. When  the  Holy  Ghost,  saith  he,  shall  come,  he 
shall  lead  you  into  all  truth.3  What  truth  does  he  mean  ? 
Any  other  than  he  himself  had  before  expressed  in  his  word  ? 
No.  For  he  saith,  He  shall  take  of  mine,  and  shew  unto  you.3 
Again,  he  shall  bring  you  in  remembrance  of  all  things  that  I 
have  told  you.4  It  is  not  then  the  duty  and  part  of  any  Chris- 
tian, under  pretence  of  the  Holy  Ghost,  to  bring  in  his  own 
dreams  and  fantasies  into  the  church  :  but  he  must  diligently 
provide  that  his  doctrine  and  decrees  be  aggreeable  to  Christ's 
holy  Testament ;  otherwise,  in  making  the  Holy  Ghost  the 
author  thereof,  he  doth  blaspheme  and  belie  the  Holy  Ghost 
to  his  own  condemnation. 

Now,  to  leave  their  doctrine,  and  to  come  to  other  points. 

What  shall  we  think  or  judge  of  the  Pope's  intolerable 
pride  ?  The  Scripture  saith,  that  God  resisteth  the  proud,  and 
sheweth  grace  to  the  humble5.  Also  it  pronounceth  them 
blessed  which  are  poor  in  spirit  ;6  promising  that  they  which 
humble  themselves  shall  be  exalted.  And  Christ  our  Saviour 
willeth  all  his  to  learn  of  him,  because  he  is  humble  and  meek.7 
As  for  pride,  St.  Gregory  saith,  it  is  the  root  of  all  mischief. 
And  St.  Augustine's  judgment  is  this,  that  it  maketh  men 
devils.  Can  any  man  then,  which  either  hath  or  shall  read 
the  Popes'  lives,  justly  say  that  they  had  the  Holy  Ghost 
within  them  ?  First,  as  touching  that  they  will  be  termed  uni- 
versal Bishops  and  Heads  of  all  Christian  churches  through 
the  world :  we  have  the  judgment  of  Gregory  expressly  against 
them ;  who,  writing  to  Mauritius  the  Emperor,  condemneth 

1  John  xvi.  17.  2  John  xvi.  13.  3  John  xvi.  15. 

*  John  xiv.  26.  5  James  iv.  6 ;  1  Pet.  v.  5.        6  Matt.  v.  3. 


Matt.  xi.  29. 


19 


218  THE  SECOND  PART  OF  THE 

John,  Bishop  of  Constantinople,  in  that  behalf,  calling  him 
the  Prince  of  pride,  Lucifer's  successor,  and  the  forerunner  of 
Antichrist.  St.  Bernard  also  agreeing  thereunto,  saith,  What 
greater  pride  can  there  be,  than  that  one  man  should  prefer 
his  own  judgment  before  the  whole  congregation,  as  though 
he  only  had  the  Spirit  of  God  ?  And  Chrysostom  pronounceth 
a  terrible  sentence  against  them  ;  affirming  plainly,  that  who- 
soever seeketh  to  be  chief  in  earth  shall  find  confusion  in  hea- 
ven ;  and  that  he,  which  striveth  for  the  supremacy,  shall  not 
be  reputed  among  the  servants  of  Christ.  Again  he  saith,  To 
desire  a  good  work,  it  is  good ;  but  to  covet  the  chief  degree 
of  honour,  it  is  mere  vanity.  Do  not  these  places  sufficiently 
convince  their  outrageous  pride,  in  usurping  to  themselves  a 
superiority  above  all  other,  as  well  Ministers  and  Bishops,  as 
Kings  also  and  Emperors. 

But,  as  the  lion  is  known  by  his  claws,  so  let  us  learn  to 
know  these  men  by  their  deeds.  What  shall  we  say  of  him, 
that  made  the  noble  King  Dandalus  to  be  tied  by  the  neck  with 
a  chain,  and  to  lie  flat  down  before  his  table,  there  to  gnaw 
bones  like  a  dog  ?  Shall  we  think  that  he  had  God's  Holy 
Spirit  within  him,  and  not  rather  the  spirit  of  the  devil  ?  Such 
a  tyranj  was  Pope  Clement  the  Sixth.  What  shall  we  say 
of  him,  that  proudly  and  contemptuously  trod  Frederick  the 
Emperor  under  his  feet,  applying  the  verse  of  the  Psalm  unto 
himself,  Thou  shalt  go  upon  the  lion  and  the  adder,  the  young 
lion  and  the  dragon  thou  shalt  tread  under  thy  foot?1  Shall 
we  say  that  he  had  God's  Holy  Spirit  within  him,  and  not 
rather  the  spirit  of  the  devil  ?  Such  a  tyrant  was  Pope  Alex- 
ander the  Third.  What  shall  we  say  of  him,  that  armed  and 
animated  the  son  against  the  father,  causing  him  to  be  taken, 
and  to  be  cruelly  famished  to  death,  contrary  to  the  law  both 
of  God,  and  also  of  nature  ?  Shall  we  say  that  he  had  God's 
Holy  Spirit  within  him,  and  not  rather  the  Spirit  of  the  devil  ? 
Such  a  tyrant  was  Pope  Pascal  the  Second.  What  shall  we 
say  of  him,  that  came  into  his  popedom  like  a  fox,  that  reigned 
like  a  lion,  and  died  like  a  dog  ?  Shall  we  say  that  he  had 
God's  Holy  Spirit  within  him,  and  not  rather  the  spirit  of  the 
devil  ?  Such  a  tyrant  was  Pope  Boniface  the  Eighth.  What 
shall  we  say  of  him,  that  made  Henry  the  Emperor,  with  his 
wife  and  his  young  child,  to  stand  at  the  gates  of  the  city  in 
the  rough  winter,  bare  footed  and  bare  legged,  only  clothed  in 
linsey  woolsey,  eating  nothing  from  morning  to  night,  and  that 

1  Ps.  xci.  13. 


SERMON  FOR  WHITSUNDAY.  219 

for  the  space  of  three  days  ?  Shall  we  say  that  he  had  God's 
Holy  Spirit  within  him,  and  not  rather  the  spirit  of  the  devil  ? 
Such  a  tyrant  was  Pope  Hildebrand ;  most  worthy  to  be 
called  a  fire-brand,  if  we  shall  term  him  as  he  hath  best  de- 
served. 

Many  other  examples  might  here  be  alleged ;  as  of  Pope 
Joan  the  harlot,  that  was  delivered  of  a  child  in  the  high 
street,  going  solemnly  in  procession ;  of  Pope  Julius  the 
Second,  that  wilfully  cast  St.  Peter's  keys  into  the  river 
Tiberis  ;  of  Pope  Urban  the  Sixth,  that  caused  five  Cardinals 
to  be  put  in  sacks,  and  cruelly  drowned ;  of  Pope  Sergius  the 
Third,  that  persecuted  the  dead  body  of  Formosus  his  prede- 
cessor, when  it  had  been  buried  eight  years ;  of  Pope  John, 
the  fourteenth  of  that  name,  who  having  his  enemy  delivered 
into  his  hands,  caused  him  first  to  be  stripped  stark  naked, 
his  beard  to  be  shaven,  and  to  be  hanged  up  a  whole  day  by 
the  hair,  then  to  be  set  upon  an  ass  with  his  face  backward 
toward  the  tail,  to  be  carried  round  about  the  city  in  despite, 
to  be  miserably  beaten  with  rods,  last  of  all,  to  be  thrust  out 
of  his  country,  and  to  be  banished  for  ever. 

But  to  conclude,  and  make  an  end,  ye  shall  briefly  take  this 
short  lesson ;  wheresoever  ye  find  the  spirit  of  arrogance  and 
pride,  the  spirit  of  envy,  hatred,  contention,  cruelty,  murder, 
extortion,  witchcraft,  necromancy,  &c,  assure  yourselves  that 
there  is  the  spirit  of  the  devil,  and  not  of  God,  albeit  they 
pretend  outwardly  to  the  world  never  so  much  holiness.  For, 
as  the  Gospel  teacheth  us,  the  Spirit  of  Jesus  is  a  good  Spirit, 
an  holy. Spirit,  a  sweet  Spirit,  a  lowly  Spirit,  a  merciful  Spi- 
rit, full  of  charity  and  love,  full  of  forgiveness  and  pity,  not 
rendering  evil  for  evil,  extremity  for  extremity,  but  overcom- 
ing evd  with  good,  and  remitting  all  offence  even  from  the 
heart.  According  to  which  rule,  if  any  man  live  uprightly, 
of  him  it  may  be  safely  pronounced,  that  he  hath  the  Holy 
Ghost  within  him  :  if  not,  then  it  is  a  plain  token  that  he  doth 
usurp  the  name  of  the  Holy  Ghost  in  vain. 

Therefore,  dearly  beloved,  according  to  the  good  counsel  of 
St.  John,  Believe  not  every  spirit,  but  first  try  them  whether 
they  be  of  God  or  no.1  Many  shall  come  in  my  name,  saith 
Christ,  and  shall  transform  themselves  into  Angels  of  light, 
deceiving — if  it  be  possible — the  very  elect.2  They  shall 
come  unto  you  in  sheep's  clothing,  being  inwardly  cruel  and 
ravening  wolves.    They  shall  have  an  outward  shew  of  great 

1  1  John  iv.  1.  2  Matt  xxiv.  5,  24;  2  Cor.  xi.  14. 


220       SECOND  PART  OF  THE  SERMON  EOR  WHITSUNDAY. 

holiness  and  innocency  of  life,  so  that  ye  shall  hardly  or  no* 
at  all  discern  them.  But  the  rule  that  ye  must  follow  is  this 
To  judge  them  by  their  fruits.1  Which  if  they  be  wicked  and 
naught,  then  it  is  unpossible  that  the  tree  of  whom  they  pro- 
ceed should  be  good.  Such  were  all  the  Popes  and  Prelates 
of  Rome  for  the  most  part;  as  doth  well  appear  in  the  story 
of  their  lives ;  and,  therefore,  they  are  Avorthily  accounted 
among  the  number  of  false  Prophets,  and  false  Christs,2  which 
deceived  the  world  a  long  while.  The  Lord  of  heaven  and 
earth  defend  us  from  their  tyranny  and  pride  :  that  they  never 
enter  into  his  vineyard  again,  to  the  disturbance  of  his  silly 
poor  flock ;  but  that  they  may  be  utterly  confounded  and  put 
to  flight  in  all  parts  of  the  world.  And  he,  of  his  great  mercy, 
so  work  in  all  men's  hearts,  by  the  mighty  power  of  the  Holy 
Ghost,  that  the  comfortable  Gospel  of  his  Son  Christ  may  be 
truly  preached,  truly  received,  and  truly  followed  in  all  places ; 
to  the  beating  down  of  sin,  death,  the  pope,  the  devil,  and  all 
the  kingdom  of  Antichrist ;  that,  the  scattered  and  dispersed 
sheep  being  at  length  gathered  into  one  fold,  we  may  in  the 
end  rest  all  together  in  the  bosom  of  Abraham,  Isaac,  and 
Jacob ;  there  to  be  partakers  of  eternal  and  everlasting  life, 
through  the  merits  and  death  of  Jesus  Christ  our  Saviour. 
Amen. 

1  Matt  vii.  20.  2  Mark  xiii.  6  ;  Luke  xxi.  8. 


AN  HOMILY 


IDLENESS. 


Forasmuch  as  man,  being  not  born  to  ease  and  rest,  but  to 
labour  and  travail,  is  by  corruption  of  nature  through  sin  so 
far  degenerated  and  grown  out  of  kind,  that  he  take  h  idleness 
to  be  no  evil  at  all,  but  rather  a  commendable  thing,  seemly 
for  those  that  be  wealthy  ;  and  therefore  is  greedily  embraced 
of  most  part  of  men,  as  agreeable  to  their  sensual  affection, 
and  all  labour  and  travail  is  diligently  avoided,  as  a  thing 
painful  and  repugnant  to  the  pleasure  of  the  flesh  :  it  is  neces- 
sary to  be  declared  unto  you,  that  by  the  ordinance  of  God, 
which  he  hath  set  in  the  nature  of  man,  every  one  ought,  in 
his  lawful  vocation  and  calling,  to  give  himself  to  labour ; 
and  that  idleness,  being  repugnant  to  the  same  ordinance,  is  a 
grievous  sin,  and  also,  for  the  great  inconveniences  and  mis- 
chiefs which  spring  thereof,  an  intolerable  evil ;  to  the  intent 
that,  when  ye  understand  the  same,  ye  may  diligently  flee 
from  it,  and  on  the  other  part  earnestly  apply  yourselves, 
every  man  in  his  vocation,  to  honest  labour  and  business ; 
which  as  it  is  enjoined  unto  man  by  God's  appointment,  so 
it  wanteth  not  his  manifold  blessings  and  sundry  benefits. 

Almighty  God,  after  that  he  had  created  man,  put  him  into 
Paradise,  that  he  might  dress  and  keep  it :  but,  when  he  had 
transgressed  God's  commandment,  eating  the  fruit  of  the  tree 
which  was  forbidden  him,  Almighty  God,  forthwith  did  cast 
him  out  of  Paradise  into  this  woful  vale  of  misery  ;  enjoining 
him  to  labour  the  ground  that  he  was  taken  out  of,  and  to  eat 
his  bread  in  the  sweat  of  his  face  all  the  days  of  his  life.1  It 
is  the  appointment  and  will  of  God,  that  every  man,  during  the 
time  of  this  mortal  and  transitory  life,  should  give  himself  to 
some  honest  and  godly  exercise  and  labour,  and  every  one  fol- 
low his  own  business,  and  to  walk  uprightly  in  his  own  calling. 
Man,  saith  Job,  is  born  to  labour.3     And  we  are  commanded 

1  Gen.  iii.  17-24.  2  Job  v.  7. 

19*  (221) 


222  SERMON  AGAINST  IDLENESS. 

by  Jesus  Sirach  not  to  hate  painful  works,  neither  husbandry, 
or  other  such  mysteries  of  travail,  which  the  Highest  hath 
created.1  The  Wise  Man  also  exhoi'teth  us  to  drink  the 
waters  of  our  own  cistern,  and  of  the  rivers  that  run  out  of 
the  midst  of  our  own  well  ;a  meaning  thereby  that  we  should 
live  of  our  own  labours,  and  not  devour  the  labours  of  other. 
St.  Paul  hearing,  that,  among  the  Thessalonians  there  were 
certain  that  lived  dissolutely  and  out  of  order,  that  is  to  say, 
which  did  not  work,  but  were  busy-bodies  ;  not  getting  their 
own  living  with  their  own  travail,  but  eating  other  men's 
bread  of  free  cost ;  did  command  the  said  Thessalonians,  not 
only  to  withdraw  themselves,  and  abstain  from  the  familiar 
company  of  such  inordinate  persons,  but  also  that,  if  there  were 
any  such  among  them  that  would  not  labour,  the  same  should 
not  eat,  nor  have  any  living  at  other  men's  hands.3  "Which 
doctrine  of  St.  Paul,  no  doubt,  is  grounded  upon  the  general 
ordinance  of  God,  which  is,  that  every  man  should  labour ; 
and  therefore  it  is  to  be  obeyed  of  all  men,  and  no  man  can 
justly  exempt  himself  from  the  same. 

But,  when  it  is  said,  all  men  should  labour,  it  is  not  so 
straightly  meant,  that  all  men  should  use  handy  labour :  but, 
as  there  be  divers  sorts  of  labours,  some  of  the  mind,  and 
some  of  the  body,  and  some  of  both ;  so  every  one — except, 
by  reason  of  age,  debility  of  body,  or  want  of  health,  he  be 
unapt  to  labour  at  all — ought,  both  for  the  getting  of  his  own 
living  honestly  and  for  to  profit  others,  in  some  kind  of  labour 
to  exercise  himself,  according  as  the  vocation,  whereunto  God 
hath  called  him,  shall  require.  So  that,  whosoever  doth  good 
to  the  commonweal  and  society  of  men  with  his  industry  and 
labour — whether  it  be  by  governing  the  commonweal  publicly, 
or  by  bearing  public  office  or  ministry,  or  by  doing  any  com- 
mon necessary  affairs  of  his  country,  or  by  giving  counsel,  or 
by  teaching  and  instructing  others,  or  by  what  other  means 
soever  he  be  occupied,  so  that  a  profit  and  benefit  redound 
thereof  unto  others — the  same  person  is  not  to  be  accounted 
idle,  though  he  work  no  bodily  labour ;  nor  is  to  be  denied 
his  living,  if  he  attend  his  vocation,  though  he  work  not  with 
his  hands.  Bodily  labour  is  not  required  of  them,  which,  by 
reason  of  their  vocation  and  office,  are  occupied  in  the  labour 
of  the  mind,  to  the  profit  and  help  of  others. 

St.  Paul  exhorteth  Timothy  to  eschew  and  refuse  idle 
widows,  which  go  about  from  house  to  house,  because  they 

>  Ecclus.  vii.  15.  2  prov.  v%  15.  s  2  Thess.  iii.  10-13. 


SERMON  AGAINST  IDLENESS.  223 

are  not  only  idle,  but  prattlers  also,  and  busy-bodies,  speaking 
things  which  are  not  comely.1  The  Prophet  Ezekiel,  de- 
claring what  the  sins  of  the  city  of  Sodom  were,  reckoneth 
idleness  to  be  one  of  the  principal.  The  sins,  saith  he,  of 
Sodom  were  these ;  pride,  fulness  of  meat,  abundance  and 
idleness ;  these  things  had  Sodom  and  her  daughters,2  mean- 
ing the  cities  subject  to  her.  The  horrible  and  strange  kind 
of  destruction  of  that  city,  and  all  the  country  about  the  same, 
which  was  fire  and  brimstone  raining  from  heaven,  most  mani- 
festly declareth  what  a  grievous  sin  idleness  is,  and  ought  to 
admonish  us  to  flee  from  the  same,  and  embrace  honest  and 
godly  labour.  But,  if  we  give  ourselves  to  idleness  and  sloth, 
to  lurking  and  loitering,  to  wilful  wandering,  and  wasteful 
spending,  never  settling  ourselves  to  honest  labour,  but  living 
like  drone  bees  by  the  labours  of  other  men,  then  do  we  break 
the  Lord's  commandment ;  we  go  astray  from  our  vocation, 
and  incur  the  danger  of  God's  wrath  and  heavy  displeasure, 
to  our  endless  destruction,  except  by  repentance  we  turn 
again  unfeignedly  unto  God. 

The  inconveniences  and  mischiefs  that  come  of  idleness, 
as  well  to  man's  body  as  to  his  soul,  are  more  than  can  in 
short  time  be  well  rehearsed.  Some  we  shall  declare  and 
open  unto  you  ;  that,  by  considering  them,  ye  may  the  better 
with  yourselves  gather  the  rest. 

An  idle  hand,  saith  Solomon,  maketh  poor,  but  a  quick 
labouring  hand  maketh  rich.3  Again,  He  that  tilleth  his  land 
shall  have  plenteousness  of  bread  ;  but  he  that  floweth  in  idle- 
ness is  a  very  fool,  and  shall  have  poverty  enough.4  Again, 
A  slothful  body  will  not  go  to  plough  for  cold  of  the  winter ; 
therefore  shall  he  go  a  begging  in  summer,  and  have  nothing.5 
But  what  shall  we  need  to  stand  much  about  the  proving  of 
this,  that  poverty  followeth  idleness  ?  We  have  too  much  ex- 
perience thereof — the  thing  is  the  more  to  be  lamented — in 
this  realm.  For  a  great  part  of  the  beggary,  that  is  among 
the  poor,  can  be  imputed  to  nothing  so  much  as  to  idleness, 
and  to  the  negligence  of  parents,  which  do  not  bring  up  their 
children  either  in  good  learning,  honest  labour,  or  some  com- 
mendable occupation  or  trade,  whereby,  when  they  come  to 
age,  they  might  get  their  living.  Daily  experience  also 
teacheth,  that  nothing  is  more  an  enemy  or  pernicious  to  the 

1  1  Tim.  v.  13.  2  Ezek.  xvi.  49.  3  Prov.  x.  4. 

4  Prov.  xxviii.  19 ;  xii.  11.  5  Prov.  xx.  4. 


224  SERMON  AGAINST  IDLENESS. 

health  of  man's  body,  than  is  idleness  ;  too  much  ease  and 
sleep,  and  want  of  exercise. 

But  these  and  such-like  incommodities,  albeit  they  be  great 
and  noisome,  yet,  because  they  concern  chiefly  the  body  and 
external  goods,  they  are  not  to  be  compared  with  the  mis- 
chiefs and  inconveniences,  which  through  idleness  happen  to 
the  soul ;  whereof  we  will  recite  some.  Idleness  is  never 
alone,  but  hath  always  a  long  tail  of  other  vices  hanging  on, 
which  corrupt  and  infect  the  whole  man  after  such  sort,  that 
he  is  made  at  length  nothing  else  but  a  lump  of  sin.  Idleness, 
saith  Jesus  Sirach,  bringeth  much  evil  and  mischief.1  St. 
Bernard  calleth  it  the  mother  of  all  evils,  and  stepdame  of  all 
virtues  ;  adding  moreover,  that  it  doth  prepare,  and  as  it  were 
tread  the  way  to  hell-fire.  Where  idleness  is  once  received, 
there  the  devil  is  always  ready  to  set  in  his  foot,  and  to  plant 
all  kind  of  wickedness  and  sin,  to  the  everlasting  destruction 
of  man's  soul.  Which  thing  to  be  most  true,  we  are  plainly 
taught  in  the  thirteenth  of  Matthew ;  where  it  is  said,  that  the 
enemy  came  while  men  were  asleep,  and  sewed  naughty  tares 
among  the  good  wheat.2  In  very  deed,  the  best  time  that  the 
devil  can  have  to  work  his  feat  is  when  men  be  asleep,  that  is 
to  say,  idle  ;  then  is  he  most  busy  in  his  work,  then  doth  he 
soonest  catch  men  in  the  snare  of  perdition,  then  doth  he  fill 
them  with  all  iniquity,  to  bring  them,  without  God's  special 
favour,  unto  utter  destruction. 

Hereof  we  have  two  notable  examples  most  lively  set  be- 
fore our  eyes.  The  one  in  King  David  :  who  tarrying  at  home 
idly,  as  the  Scripture  saith,  at  such  times  as»  other  Kings  go 
forth  to  battle,3  was  quickly  seduced  of  Satan  to  forsake  the 
Lord  his  God,  and  to  commit  two  grievous  and  abominable 
sins  in  his  sight,  adultery  and  murder.*  The  plagues  that 
ensued  these  offences  were  horrible  and  grievous,  as  it  may 
easily  appear  to  them  that  will  read  the  story.5  Another  ex- 
ample of  Samson ;  who,  so  long  as  he  warred  with  the  Philis- 
tines, enemies  to  the  people  of  God,  could  never  be  taken  or 
overcome  ;  but,  after  that  he  gave  himself  to  ease  and  idleness, 
he  not  only  committed  fornication  with  the  strumpet  Dalila, 
but  also  was  taken  of  his  enemies,  and  had  his  eyes  miserably 
put  out,  was  put  in  prison,  and  compelled  to  grind  in  a  mill, 
and  at  length  was  made  the  laughing-stock  of  his  enemies.8 

If  these  two,  who  were  so  excellent  men,  so  well-beloved 

■  Ecclus.  xxxiii.  27.  2  Matt.  xiii.  25.  3  2  Sam.  xi.  1. 

*  2  Sam.  xii.  9.  6  2  Sam.  xii.  11.  6  Judges  xvi.  1-26. 


SERMON  AGAINST  IDLENESS.  225 

of  God,  so  endued  with  singular  and  divine  gifts — the  one 
namely  of  prophecy,  and  the  other  of  strength — and  such  men 
as  never  could  by  vexation,  labour,  or  trouble,  be  overcome, 
were  overthrown,  and  fell  into  grievous  sins,  by  giving  them- 
selves for  a  short  time  to  ease  and  idleness,  and  so  conse- 
quently incurred  miserable  plagues  at  the  hands  of  God ;  what 
sin,  what  mischief,  what  inconvenience  and  plague  is  not  to  be 
feared  of  them,  which  all  their  life  long  give  themselves  wholly 
to  idleness  and  ease  ?  Let  us  not  deceive  ourselves,  thinking 
little  hurt  to  come  of  doing  nothing ;  for  it  is  a  true  saying, 
When  one  doth  nothing,  he  learneth  to  do  evil.  Let  us  there- 
fore always  be  doing  of  some  honest  work,  that  the  devil  may 
find  us  occupied.  He  himself  is  ever  occupied,  never  idle, 
but  walketh  continually  seeking  to  devour  us.  Let  us  resist 
him,  with  our  diligent  watching,  in  labour  and  in  well-doing. 
For  he,  that  diligently  exerciseth  himself  in  honest  business, 
is  not  easily  catched  in  the  devil's  snare. 

When  man  through  idleness,  or  for  default  of  some  honest 
occupation  or  trade  to  live  upon,  is  brought  to  poverty  and 
want  of  things  necessary,  we  see  how  easily  such  a  man  is 
induced,  for  his  gain,  to  lie,  to  practise  how  he  may  deceive 
his  neighbour,  to  forswear  himself,  to  bear  false  witness,  and 
oftentimes  to  steal  and  murder,  or  to  use  some  other  ungodly 
mean  to  live  withal ;  whereby  not  only  his  good  name,  honest 
reputation,  and  a  good  conscience,  yea,  his  life  is  utterly  lost, 
but  also  the  great  displeasure  and  wrath  of  God,  with  divers 
and  sundry  grievous  plagues,  are  procured. 

Lo  here  the  end  of  the  idle  and  sluggish  bodies,  whose 
hands  cannot  away  with  honest  labour :  loss  of  name,  fame, 
reputation,  and  life,  here  in  this  world,  and,  without  the  great 
mercy  of  God,  the  purchasing  of  everlasting  destruction  in  the 
world  to  come.  Have  not  all  men  then  good  cause  to  beware 
and  take  heed  of  idleness ;  seeing  they  that  embrace  and  fol- 
low it  have  commonly,  of  their  pleasant  idleness,  sharp  and 
sour  displeasures  ? 

Doubtless,  good  and  godly  men,  weighing  the  great  and 
manifold  harms  that  come  by  idleness  to  a  commonweal,  have 
from  time  to  time  provided  with  all  diligence,  that  sharp  and 
severe  laws  might  be  made  for  the  correction  and  amendment 
of  this  evil.  The  Egyptians  had  a  law,  that  every  man  should 
weekly  bring  his  name  to  the  chief  rulers  of  the  province,  and 
therewithal  declare  what  trade  of  life  he  used ;  to  the  intent 
that  idleness  might  be  worthily  punished,  and  diligent  labour 
duly  rewarded.     The  Athenians  did  chastise  sluggish  and 


226  SERMON  AGAINST  IDLENESS. 

slothful  people  no  less  than  they  did  heinous  and  grievous 
offenders,  considering1,  as  the  truth  is,  that  idleness  causeth 
much  mischief.  The  Areopagites  called  every  man  to  a  strait 
account  how  he  lived:  and  if  they  found  any  loiterers,  that 
did  not  profit  the  commonweal  by  one  means  or  other,  they 
were  driven  out  and  banished,  as  unprofitable  members  that 
did  only  hurt  and  corrupt  the  body.  And,  in  this  realm  of 
England,  good  and  godly  laws  have  been  divers  times  made, 
that  no  idle  vagabonds  and  loitering  runagates  should  be  suf- 
fered to  go  from  town  to  town,  from  place  to  place,  without 
punishment :  which  neither  serve  God  nor  their  Prince ;  but 
devour  the  sweet  fruits  of  other  men's  labour,  being  common 
liars,  drunkards,  swearers,  thieves,  whoremasters,  and  mur- 
derers, refusing  all  honest  labour,  and  give  themselves  to 
nothing  else  but  to  invent  and  do  mischief,  whereof  they  are 
more  desirous  and  greedy  than  is  any  lion  of  his  prey. 

To  remedy  this  inconvenience,  let  all  parents  and  others, 
which  have  the  care  and  governance  of  youth,  so  bring  them 
up  either  in  good  learning,  labour,  or  some  honest  occupation 
or  trade,  whereby  they  may  be  able  in  time  to  come  not  only 
to  sustain  themselves  competently,  but  also  to  relieve  and  sup- 
ply the  necessity  and  want  of  others.  And  St.  Paul  saith,  Let 
him  that  hath  stolen  steal  no  more,  and  he,  that  hath  deceived 
others,  or  used  unlawful  ways  to  get  his  living,  leave  off  the 
same ;  and  labour  rather,  working  with  his  hands  that  thing 
which  is  good,  that  he  may  have  that  which  is  necessary  for 
himself,  and  also  be  able  to  give  unto  others  that  stand  in  need 
of  his  help.1 

The  Prophet  David  thinketh  him  happy  that  liveth  upon 
his  labour ;  saying,  When  thou  eatest  the  labours  of  thine 
hand,  happy  art  thou,  and  well  is  thee.3 

This  happiness  or  blessing  consisteth  in  these  and  such  like 
points.  First,  it  is  the  gift  of  God,  as  Solomon  saith,  when 
one  eateth  and  drinketh,  and  receiveth  good  of  his  labour.3 
Secondly,  when  one  liveth  of  his  own  labour,  so  it  be  honest 
and  good,  he  liveth  of  it  with  a  good  conscience ;  and  an  up- 
right conscience  is  a  treasure  inestimable.  Thirdly,  he  eateth 
his  bread  not  with  brawling  and  chiding,  but  with  peace  and 
quietness,  when  he  quietly  laboureth  for  the  same,  according 
to  St.  Paul's  admonition.  Fourthly,  he  is  no  man's  bond- 
man for  his  meat  sake,  nor  needeth  not  for  that  to  hang  upon 
the  good  will  of  other  men  ;   but  so  liveth  of  his  own,  that  he 

1  Ephes.  iv.  28.  2  Ps.  cxxviii.  2.  3  Eccles.  iii.  13. 


SERMON  AGAINST  IDLENESS.  227 

is  able  to  give  part  to  others.  And,  to  conclude,  the  labouring 
man  and  his  family,  whilst  they  are  busily  occupied  in  their 
labour,  be  free  from  many  temptations  and  occasions  of  sin, 
which  they  that  live  in  idleness  are  subject  unto. 

And  here  ought  artificers  and  labouring  men,  who  be  at 
wages  for  their  work  and  labour,  to  consider  their  conscience 
to  God,  and  their  duty  to  their  neighbour,  lest  they  abuse  their 
time  in  idleness,  so  defrauding  them  which  be  at  charge  both 
with  great  wages  and  dear  commons.  They  be  worse  than 
idle  men  indeed,  for  that  they  seek  to  have  wages  for  their 
loitering.  It  is  less  danger  to  God  to  be  idle  for  no  gain,  than 
by  idleness  to  win  out  of  their  neighbours'  purses  wages  for 
that  which  is  not  deserved.  It  is  true,  that  Almighty  God  is 
angry  with  such  as  do  defraud  the  hired  man  of  his  wages ; 
the  cry  of  that  injury  ascendeth  up  to  God's  ear  for  ven- 
geance. And  as  true  it  is,  that  the  hired  man,  who  useth  deceit 
in  his  labour,  is  a  thief  before  God.  Let  no  man,  saith  St. 
Paul  to  the  Thessalonians,  subtilly  beguile  his  brother ;  let 
him  not  defraud  him  in  his  business ;  for  the  Lord  is  a  revenger 
f  such  deceits.1  Whereupon  he  that  will  have  a  good  con- 
science to  God — that  labouring  man,  I  say,  which  .dependeth 
wholly  upon  God's  benediction,  ministering  all  things  suffi- 
cient for  his  living — let  him  use  his  time  in  a  faithful  labour ; 
and,  when  his  labour  by  sickness  or  other  misfortune  doth 
cease,  yet  let  him  think,  for  that  in  his  health  he  served  God 
and  his  neighbour  truly,  he  shall  not  want  in  time  of  necessity. 
God  upon  respect  of  his  fidelity  in  health,  will  recompence 
his  indigence,  to  move  the  hearts  of  good  men  to  relieve  such 
decayed  men  in  sickness.  Where  otherwise,  whatsoever  is 
gotten  by  idleness  shall  have  no  means  to  help  in  time  of  need. 
Let  the  labouring  man,  therefore,  eschew  for  his  part  this  vice 
of  idleness  and  deceit ;  remembering  that  St.  Paul  exhorteth 
every  man  to  lay  away  all  deceit,  dissimulation,  and  lying, 
and  to  use  truth  and  plainness  to  his  neighbour ;  because, 
saith  he,  we  be  members  together  in  one  body,  under  one  head, 
Christ  our  Saviour.2 

And  here  might  be  charged  the  serving  men  of  this  realm, 
who  spend  their  time  in  much  idleness  of  life,  nothing  regard- 
ing the  opportunity  of  their  time,  forgetting  how  service  is 
no  heritage,  how  age  will  creep  upon  them :  where  wisdom 
were  they  should  expend  their  idle  time  in  some  good  busi- 
ness, whereby  they  might  increase  in  knowledge,  and  so  the 

1  1  Thess.  iv.  6.  2  Ephes.  iv.  15. 


228  SERMON  AGAtXST  IDLENESS. 

more  worthy  to  be  ready  for  every  man's  service.  It  is  a 
great  rebuke  to  them,  that  they  study  not  either  to  write  fair, 
to  keep  a  book  of  account,  to  study  the  tongues,  and  so  to  get 
wisdom  and  knowledge  in  such  books  and  works,  as  be  now 
plentifully  set  out  in  print  of  all  manner  of  languages.  Let 
young  men  consider  the  precious  value  of  their  time,  and 
waste  it  not  in  idleness,  in  jollity,  in  gaming,  in  banquetting, 
in  ruffians'  company.  Youth  is  but  vanity,  and  must  be  ac- 
counted for  before  God.  How  merry  and  glad  soever  thou 
be  in  thy  youth,  O  young  man,  saith  the  Preacher,  how  glad 
soever  thy  heart  be  in  thy  young  days,  how  fast  and  freely 
soever  thou  follow  the  ways  of  thine  own  heart,  and  the  lust 
of  thine  own  eyes  ;  yet  be  thou  sure  that  God  shall  bring  thee 
into  judgment  for  all  these  things.1 

God,  of  his  mercy,  put  it  into  the  hearts  and  minds  of  all 
them,  that  have  the  sword  of  punishment  in  their  hands,  or 
have  families  under  their  governance,  to  labour  to  redress 
this  great  enormity,  of  all  such  as  live  idly  and  unprofitably 
in  the  commonweal,  to  the  great  dishonour  of  God,  and  the 
grievous  plague  of  his  silly  people.  To  leave  sin  unpunished, 
and  to  neglect  the  good  bringing  up  of  youth,  is  nothing  else 
but  to  kindle  the  Lord's  wrath  against  us,  and  to  heap  plagues 
upon  our  own  heads.  As  long  as  the  adulterous  people 
were  suffered  to  live  licentiously  without  reformation,  so 
long  did  the  plague  continue  and  increase  in  Israel,  as  you 
may  see  in  the  book  of  Numbers.  But  when  due  correction 
was  done  upon  them,  the  Lord's  anger  was  straightway  paci- 
fied, and  the  plague  ceased.2  Let  all  Officers,  therefore,  look 
straitly  to  their  charge.  Let  all  Masters  of  households  re- 
form this  abuse  in  their  families ;  let  them  use  the  authority 
that  God  hath  given  them  ;  let  them  not  maintain  vagabonds 
and  idle  persons,  but  deliver  the  realm  and  their  households 
from  such  noisome  loiterers ;  that  idleness,  the  mother  of  all 
mischief,  being  clean  taken  away,  Almighty  God  may  turn 
his  dreadful  anger  away  from  us,  and  confirm  the  covenant 
of  peace  upon  us,  for  ever,  through  the  merits  of  Jesus  Christ, 
our  only  Lord  and  Saviour :  to  whom  with  the  Father  and 
ihe  Holy  Ghost  be  all  honour  ind  glory,  world  without  end. 
Jlmen. 

1  Eccles.  xi.  9.  2  Numb.  xxv.  8. 


AN  HOMILY 


REPENTANCE,  AND  OF  TRUE  RECONCILIATION  UNTO  GOD. 

There  is  nothing  that  the  Holy  Ghost  doth  so  much  la- 
bour in  all  the  Scriptures  to  beat  into  men's  heads,  as  repent- 
ance, amendment  of  life,  and  speedy  returning  unto  the  Lord 
God  of  Hosts.  And  no  marvel  why ;  for  we  do  daily  and 
hourly,  by  our  wickedness  and  stubborn  disobedience,  hor- 
ribly fall  away  from  God,  thereby  purchasing  unto  our- 
selves— if  he  should  deal  with  us  according  to  his  justice- 
eternal  damnation.  So  that  no  doctrine  is  so  necessary  in  the 
church  of  God,  as  is  the  doctrine  of  repentance  and  amend- 
ment of  life. 

And  verily  the  true  preachers  of  the  Gospel — of  the  king- 
dom of  heaven,  and  of  the  glad  and  joyful  tidings  of  salva- 
tion— have  always  in  their  godly  sermons  and  preachings 
unto  the  people,  joined  these  two  together ;  I  mean,  repent- 
ance and  forgiveness  of  sins ;  even  as  our  Saviour  Jesus 
Christ  did  appoint  himself,  saying,  So  it  behoved  Christ  to 
suffer,  and  to  rise  again  the  third  day  ;  and  that  repentance 
and  forgiveness  of  sins  should  be  preached  in  his  name 
among  all  nations.1  And  therefore  the  holy  Apostle  doth,  in 
the  Acts,  speak  after  this  manner :  I  have  witnessed  both  to 
the  Jews  and  to  the  Gentiles,  the  repentance  towards  God, 
and  faith  towards  our  Lord  Jesus  Christ.2  Did  not  John 
Baptist,  Zacharias's  son,  begin  his  ministry  with  the  doctrine 
of  repentance,  saying.  Repent,  for  the  kingdom  of  God  is  at 
hand  ?3  The  like  doctrine  did  our  Saviour  Jesus  Christ 
preach  himself,4  and  commanded  his  Apostles  to  preach  the 
same. 

I  might  here  allege  very  many  places  out  of  the  Prophets 
m  the  which  this  most  wholesome  doctrine  of  repentance  is 
very  earnestly  urged,  as  most  needful  for  all  degrees  and 

1  Luke  xxiv.  4G,  47.     2  Acts  xx.  21.    3  Matt.  Ui.  2.     4  Matt.  iv.  17. 
20  (229) 


230  THE  FIRST  PART  OF  THE 

orders  of  men ;  but  one  shall  be  sufficient  at  this  present 
time. 

These  are  the  words  of  Joel  the  Prophet :  Therefore  also 
now  the  Lord  saith,  Return  unto  me  with  all  your  heart,  with 
fasting,  weeping,  and  mourning.  Rend  your  hearts,  and  not 
your  clothes,  and  return  unto  the  Lord  your  God  ;  for  he  is 
gracious  and  merciful,  slow  to  anger,  and  of  great  compas- 
sion, and  ready  to  pardon  wickedness.1  Whereby  it  is  given 
us  to  understand,  that  we  have  here  a  perpetual  rule  appointed 
unto  us,  which  ought  to  be  observed  and  kept  at  all  times ; 
and  that  there  is  none  other  way,  whereby  the  wrath  of  God 
may  be  pacified,  and  his  anger  assuaged,  that  the  fierceness 
of  his  fury,  and  the  plagues  or  destruction,  which  by  his 
righteous  judgment  he  had  determined  to  bring  upon  us,  may 
depart,  be  removed,  and  taken  away.  Where  he  saith,  But 
now  therefore,  saith  the  Lord,  return  unto  me  :  it  is  not  with- 
out great  importance,  that  the  Prophet  speaketh  so.  For  he 
had  before  set  forth  at  large  unto  them  the  horrible  vengeance 
of  God,  which  no  man  was  able  to  abide  ;  and  therefore  he 
doth  move  them  to  repentance,  to  obtain  mercy :  as  if  he 
should  say,  I  will  not  have  these  things  to  be  so  taken,  as 
though  there  were  no  hope  of  grace  left.  For,  although  ye 
do  by  your  sins  deserve  to  be  utterly  destroyed,  and  God  by 
his  righteous  judgments  hath  determined  to  bring  no  small 
destruction  upon  you ;  yet  now  that  ye  are  in  a  manner  on 
the  very  edge  of  the  sword,  if  ye  will  speedily  return  unto 
him,  he  will  most  gently  and  most  mercifully  receive  you  into 
favour  again. 

Whereby  we  are  admonished,  that  repentance  is  never  too 
late,  so  that  it  be  true  and  earnest.  For,  sith  that  God  in  the 
Scriptures  will  be  called  our  Father,  doubtless  he  doth  follow 
the  nature  and  property  of  gentle  and  merciful  fathers,  which 
seek  nothing  so  much,  as  the  returning  again,  and  amendment 
of  their  children ;  as  Christ  doth  abundantly  teach  in  the 
parable  of  the  Prodigal  Son.8  Doth  not  the  Lord  himself  say 
by  the  Prophet,  I  will  not  the  death  of  the  wicked,  but  that 
he  turn  from  his  wicked  ways,  and  live  ?3  And  in  another 
place,  If  we  confess  our  sins,  God  is  faithful  and  righteous  to 
forgive  us  our  sins,  and  to  make  us  clean  from  all  wickedness.4 

Which  most  comfortable  promises  are  confirmed  by  many 
examples  of  the  Scriptures.     When  the  Jews  did  willingly 

i  Joel  ii.  12,  13.  2  Luke  xv.  11-32. 

3  Ezek.  xviii.  23.  4.  1  John  i.  9 


SERMON  OF  REPENTANCE.  231 

receive  and  embrace  the  wholesome  counsel  of  the  Prophet 
Isaiah,  God  by  and  by  did  reach  his  helping  hand  unto  them, 
and  by  his  Angel  did  in  one  night  slay  the  most  worthy  and 
valiant  soldiers  of  Sennacherib's  camp.1  Wher  unto  may 
King  Manasses  be  added ;  who,  after  all  manner  of  dam- 
nable wickedness,  returned  unto  the  Lord,  and  therefore  was 
heard  of  him,  and  restored  again  into  his  kingdom.2  The 
same  grace  and  favour  did  the  sinful  woman  Magdalen,3  Zac- 
cheus,4  the  poor  thief,5  and  many  other  feel.  All  which  things 
ought  to  serve  for  our  comfort  against  the  temptations  of  our 
consciences,  whereby  the  devil  goeth  about  to  shake  or  rather 
to  overthrow  our  faith.  For  every  one  of  us  ought  to  apply 
the  same  unto  himself,  and  say,  Yet  now  return  unto  the 
Lord :  neither  let  the  remembrance  of  thy  former  life  dis- 
courage thee ;  yea,  the  more  wicked  that  it  hath  been,  the 
more  fervent  and  earnest  let  thy  repentance  or  returning  be, 
and  forthwith  thou  shalt  feel  the  ears  of  the  Lord  Avide  open 
unto  thy  prayers.8 

But  let  us  more  narrowly  look  upon  the  commandment  of 
the  Lord  touching  this  matter.  Turn  unto  me,  saith  he  by 
the  holy  Prophet  Joel,  with  all  your  hearts,  with  fasting, 
weeping,  and  mourning.  Rend  your  hearts,  and  not  your 
garments,  &c.7  In  which  words  he  comprehendeth  all  man- 
ner of  things  that  can  be  spoken  of  repentance ;  which  is  a 
returning  again  of  the  whole  man  unto  God,  from  whom  we 
be  fallen  away  by  sin.  But  that  the  whole  discourse  thereof 
may  the  better  be  borne  away,  we  shall  first  consider  in  order 
four  principal  points ;  that  is,  from  what  we  must  return  ;  to 
whom  we  must  return  :  by  whom  we  may  be  able  to  convert ; 
and  the  manner  how  to  turn  to  God. 

First,  from  whence,  or  from  what  things,  Ave  must  return. 
Truly,  we  must  return  from  those  things,  Avhereby  Ave  have 
been  withdrawn,  plucked,  and  led  away  from  God.  And 
these  generally  are  our  sins,  which,  as  the  holy  Prophet  Isaiah 
doth  testify,  do  separate  God  and  us,  and  hide  his  face,  that 
he  will  not  hear  us.8  But,  under  the  name  of  sin,  not  only 
those  gross  words  and  deeds,  Avhich  by  the  common  judgment 
of  men  are  counted  to  be  filthy  and  unlaAvful,  and  so  conse- 
quently abominable  sins ;  but  also  the  filthy  lusts  and  inward 
concupiscences  of  the  flesh,  Avhich,  as  St.  Paul  testifieth,  do 


1  Isa.  xxxvii.  6-37.         2  Chron.  xxxiii.  12,  13.        3  Luke  vii.  48. 
4  Luke  xix.  9.  5  Luke  xxiii.  43.  6  1  Pet.  iii.  12. 

7  Joel  ii.  12,  13.  8  Isa.  lix.  2. 


232  THE  FIRST  PART  OF  THE 

resist  the  will  and  Spirit  of  God,1  and  therefore  ought  ear- 
nestly to  be  bridled  and  kept  under.  We  must  repent  of  the 
false  and  erroneous  opinions  that  we  have  had  of  God,  and  the 
wicked  superstition  that  doth  breed  of  the  same,  the  unlawful 
worshipping  and  service  of  God,  and  other  like.  All  these 
things  must  they  forsake,  that  will  truly  turn  unto  the  Lord, 
and  repent  aright.  For,  sith  that  for  such  things  the  wrath 
of  God  cometh  upon  the  children  of  disobedience,3  no  end 
of  punishment  ought  to  be  looked  for,  as  long  as  we  continue 
in  such  things.  Therefore  they  be  here  condemned,  which 
will  seem  to  be  repentant  sinners,  and  yet  will  not  forsake 
their  idolatry  and  superstition. 

Secondly,  we  must  see  unto  whom  we  ought  to  return. 
Revertimini  usque  ad  me,  saith  the  Lord :  that  is,  Return  as 
far  as  unto  me.  We  must  then  return  unto  the  Lord ;  yea, 
we  must  return  unto  him  alone :  for  he  alone  is  the  truth, 
and  the  fountain  of  all  goodness  :  but  we  must  labour  that  we 
do  return  as  far  as  unto  him,  and  that  we  do  never  cease  nor 
rest  till  we  have  apprehended  and  taken  hold  upon  him.  But 
this  must  be  done  by  faith.  For  sith  that  God  is  a  Spirit,  he 
can  by  no  other  means  be  apprehended  and  taken  hold  upon. 
Wherefore,  first,  they  do  greatly  err,  which  do  not  turn  unto 
God,  but  unto  the  creatures,  or  unto  the  inventions  of  men,  or 
unto  their  own  merits  :  secondly,  they  that  do  begin  to  return 
unto  the  Lord,  and  do  faint  in  the  midway,  before  they  come 
to  the  mark  that  is  appointed  unto  them. 

Thirdly,  because  we  have  of  ourselves  nothing  to  present 
us  to  God,  and  do  no  less  flee  from  him  after  our  fall,  than 
our  first  parent  Adam  did — who,  when  he  had  sinned,  did 
seek  to  hide  himself  from  the  sight  of  God — we  have  need 
of  a  Mediator  for  to  bring  and  reconcile  us  unto  him,  who  for 
our  sins  is  angry  with  us.  The  same  is  Jesus  Christ ;  who, 
being  true  and  natural  God,  equal  and  of  one  substance  with 
the  Father,  did,  at  the  time  appointed, ' take  upon  him  our 
frail  nature,  in  the  blessed  Virgin's  womb,  and  that  of  her 
undefiled  substance,  that  so  he  might  be  a  Mediator  between 
God  and  us,  and  pacify  his  wrath.  Of  him  doth  the  Father 
himself  speak  from  heaven,  saying,  This  is  my  well-beloved 
Son,  in  whom  I  am  well  pleased.3  And  he  himself  in  his  Gos- 
pel doth  cry  out  and  say,  I  am  the  way,  the  truth,  and  the  life : 
no  man  cometh  unto  the  Father,  but  by  me.*  For  he  alone  did 
with  the  sacrifice  of  his  body  and  blood  make  satisfaction  unto 

1  Gal.  v.  17.       2  Eph.  v.  6.      3  Matt.  iii.  17.       4  John  xiv.  6. 


SERMON  OF  REPENTANCE.  233 

the  justice  of  God  for  our  sins.1  The  Apostles  do  testify  that 
he  was  exalted  for  to  give  repentance  and  remission  of  sins 
unto  Israel.3  Both  which  things  he  himself  did  command  to 
be  preached  in  his  name.  Therefore  they  are  greatly  deceived 
lhat  preach  repentance  without  Christ,  and  teach  the  simple 
and  ignorant  that  it  consisteth  only  in  the  works  of  men. 
They  may  indeed  speak  many  things  of  good  works,  and  of 
amendment  of  life  and  manners:  but  without  Christ  they  be 
all  vain  and  unprofitable.  They  that  think  that  they  have 
done  much  of  themselves  towards  repentance,  are  so  much 
more  the  farther  from  God,  because  they  do  seek  those  things 
in  their  own  works  and  merits,  which  ought  only  to  be  sought 
in  our  Saviour  Jesus  Christ,  and  in  the  merits  of  his  death, 
passion,  and  blood-shedding. 

Fourthly,  this  holy  Prophet  Joel  doth  lively  express  the 
manner  of  this  our  returning  or  repentance,  comprehending 
all  the  inward  and  outward  things  that  may  be  here  observed. 
First,  he  will  have  us  to  return  unto  God  with  our  whole 
heart,  whereby  he  doth  remove  and  put  away  all  hypocrisy, 
lest  the  same  might  justly  be  said  unto  us :  This  people 
draweth  near  unto  me  with  their  mouth,  and  worship  me 
with  their  lips  ;  but  their  heart  is  far  off  from  me.3 

Secondly,  he  requireth  a  sincere  and  pure  love  of  godliness, 
and  of  the  true  worshipping  and  service  of  God  ;  that  is  to 
say,  that,  forsaking  all  manner  of  things  that  are  repugnant 
and  contrary  unto  God's  will,  we  do  give  our  hearts  unto 
him,  and  the  whole  strength  of  our  bodies  and  souls,  accord- 
ing to  that  which  is  written  in  the  Law :  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  with  all  thy  soul,  and  with 
all  thy  strength.4  Here  therefore  nothing  is  left  unto  us,  that 
we  may  give  unto  the  world,  and  unto  the  lusts  of  the  flesh. 
For  sith  that  the  heart  is  the  fountain  of  all  our  works,  as 
many  as  do  with  their  whole  heart  turn  unto  the  Lord,  do 
live  unto  him  only.  Neither  do  they  yet  repent  truly,  that, 
halting  on  both  sides,  do  otherwhiles  obey  God,  but  by  and  by 
do  think,  that,  laying  him  aside,  it  is  lawful  for  them  to  serve 
the  world  and  the  flesh. 

And,  because  that  we  are  letted  by  the  natural  corruption 
of  our  own  flesh,  and  the  wicked  affections  of  the  same,  he 
doth  bid  us  also  to  return  with  fasting :  not  thereby  under- 
standing a  superstitious  abstinence  and  choosing  of  meats,  but 

1  1  Pet.  i.  19,  20.  2  Acts  v.  31 ;  Luke  xxiv.  47. 

9  Isa.  xxix.  13-  Matt.  xv.  8.  4  Deut.  vi.  5. 

20* 


234  THE  FIRST  PART  OF  THE 

a  true  discipline  or  taming  of  the  flesh,  whereby  the  nourish 
ments  of  filthy  lusts,  and  of  stubborn  contumacy  and  pride. 
may  be  withdrawn  and  plucked  away  from  it. 

Whereunto  he  doth  add  weeping  and  mourning,  which  do 
contain  an  outward  profession  of  repentance  ;  which  is  very 
needful  and  necessary,  that  so  we  may  partly  set  forth  the 
righteousness  of  God,  when  by  such  means  we  do  testify  that 
we  deserved  punishments  at  his  hands,  and  partly  stop  the 
offence  that  was  penly  given  unto  the  weak.  This  did 
David  see,  who,  being  not  content  to  have  bewept  and  be- 
wailed his  sins  privately,  would  publicly  in  his  Psalms1  de- 
clare and  set  forth  the  righteousness  of  God,  in  punishing  sin, 
and  also  stay  them  that  might  have  abused  his  example  to 
sin  the  more  boldly.  Therefore  they  are  farthest  from  true 
repentance,  that  will  not  confess  and  acknowledge  their  sins, 
nor  yet  bewail  them,  but  rather  do  most  ungodlily  glory  and 
rejoice  in  them.  Now  lest  any  man  should  think  that  re- 
pentance doth  consist  in  outward  weeping  and  mourning  only, 
he  doth  rehearse  that  wherein  the  chief  of  the  whole  matter 
doth  lie,  when  he  saith,  Rend  your  hearts  and  not  your  gar- 
ments, and  turn  unto  the  Lord  your  God.  For  the  people  of 
the  East  part  of  the  world  were  wont  to  rend  their  garments, 
if  any  thing  had  happened  unto  them  that  seemed  intolerable. 
This  thing  did  hypocrites  sometimes  counterfeit  and  follow, 
as  though  the  whole  repentance  did  stand  in  such  outward 
gesture.  He  teacheth  then,  that  another  manner  of  thing  is 
required ;  that  is,  that  they  must  be  contrite  in  their  hearts, 
that  they  must  utterly  detest  and  abhor  sins,  and,  being  at 
defiance  with  them,  return  unto  the  Lord  their  God,  from 
whom  they  went  away  before.  For  God  hath  no  pleasure  in 
the  outward  ceremony,  but  requireth  a  contrite  and  humble 
heart ;  which  he  will  never  despise.,  as  David  doth  testify.3 
There  is  therefore  none  other  use  to  these  outward  ceremo- 
nies, but  as  far  forth  as  we  are  stirred  up  by  them,  and  do 
serve  to  the  glory  of  God,  and  to  the  edifying  of  others. 

Now  doth  he  add  unto  this  doctrine  or  exhortation  certain 
goodly  reasons,  which  he  doth  ground  upon  the  nature  and 
property  of  God  ;  and  whereby  he  doth  teach,  that  true  re- 
pentance can  never  be  unprofitable  or  unfruitful.  For,  as  in 
all  other  things  men's  hearts  do  quail  and  faint,  if  tney  once 
perceive  that  they  travail  in  vain ;  even  so  most  especially  in 
this  matter  must  we  take  heed,  and  beware  that  we  suffer  not 

1  Ps.  xxv.;  xxxii.;  li. ;  ciii. ;  cxliii.  2  Ps.  li.  17. 


SERMON  OF  REPENTANCE.  235 

ourselves  to  be  persuaded  that  all  that  we  do  is  but  labour  lost : 
for  thereof  either  sudden  desperation  doth  arise,  or  a  licen- 
tious boldness  to  sin,  which  at  length  bringeth  unto  despera- 
tion. Lest  any  such  thing  then  should  happen  unto  them,  he 
doth  certify  them  of  the  grace  and  goodness  of  God,  who  is 
always  most  ready  to  receive  them  into  favour  again,  that  turn 
speedily  unto  him.  Which  thing  he  doth  prove  with  the 
same  titles,  wherewith  God  doth  describe  and  set  forth  him- 
self unto  Moses,  speaking  on  this  manner  ;  For  he  is  gracious 
and  merciful,  slow  to  anger,  of  great  kindness,  and  repenteth 
him  of  the  evil ;?  that  is,  such  a  one  as  is  sorry  for  your  afflic- 
tions. First,  he  calleth  him  gentle  and  gracious,  as  he  who 
of  his  own  nature  is  more  prompt  and  ready  to  do  good,  than 
to  punish.  "W hereunto  this  saying  of  Isaiah  the  Prophet 
seemeth  to  pertain,  where  he  saith,  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  his  own  imaginations,  and  return 
unto  the  Lord,  and  he  will  have  pity  on  him  ;  and  to  our  God, 
for  he  is  very  ready  to  forgive.3  Secondly,  he  doth  attribute 
unto  him  mercy,  or  rather — according  to  the  Hebrew  Avord — 
the  bowels  of  mercies  ;  whereby  be  signified  the  natural  affec- 
tions of  parents  towards  their  children.  Which  thing  David 
doth  set  forth  goodly,  saying,  As  a  father  hath  compassion  on 
his  children,  so  hath  the  Lord  compassion  on  them  that  fear 
him ;  for  he  knoweth  whereof  we  be  made,  he  remembereth 
that  we  are  but  dust.3  Thirdly,  he  saith,  that  he  is  slow  to 
anger,  that  is  to  say,  long-suffering,  and  which  is  not  lightly 
provoked  to  wrath.4  Fourthly,  that  he  is  of  much  kindness  ; 
for  he  is  that  bottomless  well  of  all  goodness,  who  rejoiceth 
to  do  good  unto  us :  therefore  did  he  create  and  make  men, 
that  he  might  have  whom  he  should  do  good  unto,  and  make 
partakers  of  his  heavenly  riches.  Fifthly,  he  repenteth  of 
the  evil  ;s  that  is  to  say,  he  doth  call  back  again  and  revoke 
the  punishment  which  he  had  threatened,  when  he  seeth  men 
repent,  turn,  and  amend. 

Whereupon,  we  do  not  without  a  just  cause  detest  and 
abhor  the  damnable  opinion  of  them,  which  do  most  wickedly 
go  about  to  persuade  the  simple  and  ignorant  people,  that  if 
we  chance,  after  we  be  once  come  to  God,  and  grafted  in  his 
Son  Jesus  Christ,  to  fall  into  some  horrible  sin,  repentance 
shall  be  unprofitable  unto  us,  there  is  no  more  hope  of  recon- 
ciliation, or  to  be  received  again  into  the  favour  and  mercy 

1  Exod.  xxxiv.  6;  Joel  ii.  13.       2  Isa.  lv.  7.         3  Ps.  ciii.  13,  14. 
4  Ps.  lxxxvi.  15.  5  Jer.  xxvi.  13. 


236  THE  FIRST  PART  OF  THE 

of  God.  And  that  they  may  give  the  better  colour  unto  their 
pestilent  and  pernicious  error,  they  do  commonly  bring  in  the 
sixth  and  tenth  chapters  of  the  Epistle  to  the  Hebrews,1  and 
the  second  chapter  of  the  Second  Epistle  of  Peter  ;3  not  con- 
sidering that  in  those  places  the  holy  Apostles  do  not  speak 
of  the  daily  falls  that  we,  as  long  as  we  carry  about  this  body 
of  sin,  are  subject  unto ;  but  of  the  final  falling  away  from 
Christ  and  his  Gospel,  which  is  a  sin  against  the  Holy 
Ghost,  that  shall  never  be  forgiven,3  because  that  they  do 
utterly  forsake  the  known  truth,  do  hate  Christ  and  his  word, 
they  do  crucify  and  mock  him,  but  to  their  utter  destruction, 
and  therefore  fall  into  desperation,  and  cannot  repent.  And 
that  this  is  the  true  meaning  of  the  Holy  Spirit  of  God,  it  ap- 
peareth  by  many  other  places  of  the  Scriptures ;  which  pro- 
mise unto  all  true  repentant  sinners,  and  to  them  that  with 
their  whole  heart  do  turn  unto  the  Lord  their  God,  free  par- 
don and  remission  of  their  sins. 

For  the  probation  hereof,  we  read  this :  O  Israel,  saith  the 
holy  Prophet  Jeremiah,  if  thou  return,  return  unto  me,  saith 
the  Lord  ;  and  if  thou  put  away  thine  abominations  out  of  my 
sight,  then  shalt  thou  not  be  removed.4  Again,  these  are 
Isaiah's  words :  Let  the  wicked  forsake  his  own  ways,  and 
the  unrighteous  his  own  imaginations,  and  turn  again  unto 
the  Lord,  and  he  will  have  mercy  upon  him  ;  and  to  our  God, 
for  he  is  ready  to  forgive.5  And  in  the  Prophet  Hosea,  the 
godly  exhort  one  another  after  this  manner :  Come,  and  let 
us  turn  again  unto  the  Lord ;  for  he  hath  smitten  us,  and  ho 
will  heal  us  ;  he  hath  wounded  us,  and  he  will  bind  us  up 
again.8  It  is  most  evident  and  plain,  that,  these  things  ought 
to  be  understood  of  them  that  were  with  the  Lord  before,  and 
by  their  sins  and  wickednesses  were  gone  away  from  him. 
For  we  do  not  turn  again  unto  him  with  whom  we  were 
never  before,  but  we  come  unto  him.  Now,  unto  all  them 
that  will  return  unfeignedly  unto  the  Lord  their  God,  the 
favour  and  mercy  of  God  unto  forgiveness  of  sins  is  liberally 
offered.  Whereby  it  followeth  necessarily,  that  although  we 
do,  after  we  be  once  come  to  God,  and  grafted  in  his  Son 
Jesus  Christ,  fall  into  great  sins ; — for  there  is  no  righteous 
man  upon  the  earth  that  sinneth  not ;  and  if  we  say  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us  ;7 — 


1  Heb.  vi.  6 ;  x.  26,  27.  2  2  Pet.  ii.  20,  21,  22. 

3  Matt.  xii.  31 ;  Mark  iii.  29.     4  Jer.  iv.  1.  5  Isa.  lv.  7. 

6  Hosea  vi.  1.  7  1  John  i.  8. 


SERMON  OF  REPENTANCE.  237 

yet,  if  we  rise  again  by  repentance,  and,  with  a  full  purpose 
of  amendment  of  life,  do  flee  unto  the  mercy  of  God,  taking 
sure  hold  thereupon,  through  faith  in  his  Son  Jesus  Christ, 
there  is  an  assured  and  infallible  hope  of  pardon  and  remis- 
sion of  the  same,1  and  that  we  shall  be  received  again  into  the 
favour  of  our  heavenly  Father. 

It  is  written  of  David,  I  have  found  a  man  according  to 
mine  own  heart ;  or,  I  have  found  David,  the  Son  of  Jesse,  a 
man  according  to  mine  own  heart,  who  will  do  all  things  that 
I  will.3  This  is  a  great  commendation  of  David.  It  is  also 
most  certain,  that  he  did  steadfastly  believe  the  promise  that 
was  made  him  touching  the  Messias,  who  should  come  of  him 
touching  the  flesh  ;  and  that  by  the  same  faith  he  was  justified 
and  grafted  in  our  Saviour  Jesus  Christ  to  come  :  and  yet 
afterwards  he  fell  horribly,  committing  most  detestable  adul- 
tery3 and  damnable  murder  ;4  and  yet  as  soon  as  he  cried 
Peccavi,  I  have  sinned,  unto  the  Lord,  his  sin  being  forgiven, 
he  was  received  into  favour  again.5 

Now  will  we  come  unto  Peter  ;  of  whom  no  man  can  doubt 
but  that  he  was  grafted  in  our  Saviour  Jesus  Christ,  long  be- 
fore his  denial.  Which  thing  may  easily  be  proved  by  the 
answer  which  he  did,  in  his  name,  and  in  the  name  of  his 
fellow  Apostles,  make  unto  our  Saviour  Jesus  Christ,  when 
he  said  unto  them,  Will  ye  also  go  away  ?  Master,  saith  he, 
to  whom  shall  we  go  ?  Thou  hast  the  words  of  eternal  life ; 
and  we  believe  and  know  that  thou  art  that  Christ,  the  Son 
of  the  living  God.8  Whereunto  may  be  added  the  like  con- 
fession of  Peter,  where  Christ  doth  give  this  most  infallible 
testimony :  Thou  art  blessed,  Simon,  son  of  Jonas ;  for  nei- 
ther flesh  nor  blood  hath  revealed  this  unto  thee,  but  my 
Father  which  is  in  heaven.7  These  words  are  sufficient  to 
prove  that  Peter  was  already  justified,  through  this  his  lively 
faith  in  the  only-begotten  Son  of  God,  whereof  he  made  so 
notable  and  so  solemn  a  confession.  But  did  not  he  after- 
wards most  cowardly  deny  his  Master,8  although  he  had 
heard  of  him.  Whosoever  denieth  me  before  men,  I  will  deny 
him  before  my  Father  ?9  Nevertheless,  as  soon  as  with  weep- 
ing eyes  and  with  a  sobbing  heart  he  did  acknowledge  his 


«  1  John  i.  9 ;  Acts  xiii.  38. 

2  I  Sam.  xiii.  14 ;  Ps.  lxxxix.  20 ;  Acts  xiii.  22.         3  2  Sam.  xi.  4. 

*  Sam.  xii.  15,  17.  5  2  Sam.  xii.  13.  6  John  vi.  67-70. 

1  Matt  xvi.  17.  8  Matt.  xxvi.  69-75. 

9  Matt.  x.  33;  Luke  xii.  9. 


238  THE  FIRST  PART  OF  THE 

offence,  and  with  earnest  repentance  did  flee  unto  the  mercy 
of  God,  taking  sure  hold  thereupon,  through  faith  in  him 
whom  he  had  so  shamefully  denied,  his  sin  was  forgiven  him, 
and,  for  a  certificate  and  assurance  thereof,  the  room  of  his 
apostleship  was  not  denied  unto  him.  But  now  mark  what 
doth  follow :  After  the  same  holy  Apostle  had  on  Whitsun- 
day, with  the  rest  of  the  Disciples,  received  the  gift  of  the 
Holy  Ghost1  most  abundantly,  he  committed  no  small  offence 
in  Antiochia,  by  bringing  the  consciences  of  the  faithful  into 
doubt  by  his  example ;  so  that  Paul  was  fain  to  rebuke  him  to 
his  face,  because  that  he  walked  not  uprightly,  or  went  not 
the  right  way  in  the  Gospel.2  Shall  we  now  say,  that,  after 
this  grievous  offence,  he  was  utterly  excluded  and  shut  out 
from  the  grace  and  mercy  of  God,  and  that  this  his  trespass, 
whereby  he  was  a  stumbling-block  unto  many,  was  unpar- 
donable ?     God  defend  we  should  say  so. 

But,  as  these  examples  are  not  brought  in,  to  the  end  that 
we  should  thereby  take  a  boldness  to  sin,  presuming  on  the 
mercy  and  goodness  of  God,  but  to  the  end  that  if,  through 
the  frailness  of  our  own  flesh  and  the  temptation  of  the  devil, 
we  fall  into  like  sins,  we  should  in  no  wise  despair  of  the 
mercy  and  goodness  of  God ;  even  so  must  we  beware  and 
take  heed,  that  we  do  in  no  wise  think  in  our  hearts,  imagine, 
or  believe,  that  we  are  able  to  repent  aright,  or  to  turn  effectu- 
ally unto  the  Lord  by  our  own  might  and  strength.  For  this 
must  be  verified  in  all  men,  Without  me  ye  can  do  nothing.3 
Again,  Of  ourselves  we  are  not  able  as  much  as  to  think  a 
good  thought.4  And  in  another  place,  It  is  God  that  worketh 
in  us  both  the  will  and  the  deed.5  For  this  cause,  although 
Jeremiah  had  said  before,  If  thou  return,  O  Israel,  return  unto 
me,  saith  the  Lord  ;6  yet  afterwards  he  saith,  Turn  thou  me, 

0  Lord,  and  I  shall  be  turned ;  for  thou  art  the  Lord  my 
God.7  And  therefore  that  holy  writer  and  ancient  father  Am- 
brose doth  plainly  affirm,  that  the  turning  of  the  heart  unto 
God  is  of  God  ;  as  the  Lord  himself  doth  testify  by  his  Pro- 
phet, saying,  And  I  will  give  thee  an  heart  to  know  me,  that 

1  am  the  Lord ;  and  they  shall  be  my  people,  and  I  will  be 
their  God ;  for  they  shall  return  unto  me  with  their  whole 
heart.s  These  things  being  considered,  let  us  earnestly  pray 
unto  the  living  God  our  heavenly  Father,  that  he  will  vouch- 
safe by  his  Holy  Spirit  to  work  a  true  and  unfeigned  repent- 

i  Acts  ii.  1-4.         2  Gal.  ii.  1 1.        3  John  xv.  5.        4  2  Cor.  iii.  5. 
6  Philip,  ii.  13.        6  Jer.  iv.  1.  7  Jer.  xxxi.  18.     8  Jer.  xxiv.  7. 


SERMON  OF  REPENTANCE.  239 

ance  in  us ;  that,  after  the  painful  labours  and  travails  of  this 
life,  we  may  live  eternally  with  his  Son  Jesus  Christ :  to 
whom  be  all  praise  and  glory  for  ever  and  ever.     Amen. 


THE  SECOND  PART  OF  THE  HOMILY  OF  REPENT- 
ANCE. 

Hitherto  have  ye  heard,  well-beloved,  how  needful  and 
necessary  the  doctrine  of  repentance  is ;  and  how  earnestly  it 
is  throughout  all  the  Scriptures  of  God  urged  and  set  forth, 
both  by  the  ancient  Prophets,  by  our  Saviour  Jesus  Christ, 
and  his  Apostles ;  and  that,  forasmuch  as  it  is  the  conversion 
or  turning  again  of  the  whole  man  unto  God,  from  whom  we 
go  away  by  sin,  these  four  points  ought  to  be  observed :  that 
is,  from  whence  or  from  what  things  we  must  return ;  unto 
whom  this  our  returning  must  be  made  ;  by  whose  means  it 
ought  to  be  done,  that  it  may  be  effectual ;  and  last  of  all,  after 
what  sort  we  ought  to  behave  ourselves  in  the  same,  that  it 
may  be  profitable  unto  us,  and  attain  unto  the  thing  that  we 
do  seek  by  it.  Ye  have  also  learned,  that,  as  the  opinion  of 
them  that  deny  the  benefit  of  repentance  unto  those,  that,  after 
they  be  come  to  God,  and  grafted  in  our  Saviour  Jesus  Christ, 
do,  through  the  frailness  of  their  flesh  and  the  temptation  of 
the  devil,  fall  into  some  grievous  and  detestable  sin,  is  most 
pestilent  and  pernicious ;  so  we  must  beware,  that  we  do  in 
no  wise  think,  that  we  are  able  of  our  own  selves,  and  of  our 
own  strength,  to  return  unto  the  Lord  our  God,  from  whom 
we  are  gone  away  by  our  wickedness  and  sin. 

Now  it  shall  be  declared  unto  you,  what  be  the  true  parts 
of  repentance,  and  what  things  ought  to  move  us  to  repent, 
and  to  return  unto  the  Lord  our  God  with  all  speed.  Repent- 
ance, as  it  is  said  before,  is  a  true  returning  unto  God ;  where- 
by men,  forsaking  utterly  their  idolatry  and  wickedness,  do 
with  a  lively  faith  embrace,  love,  and  worship  the  true  living 
God  only,  and  give  themselves  to  all  manner  of  good  works, 
which  by  God's  word  they  know  to  be  acceptable  unto  him. 

Now  there  be  four  parts  of  repentance ;  which,  being  set 
together,  may  be  likened  to  an  easy  and  short  ladder,  whereby 
we  may  climb  from  the  bottomless  pit  of  perdition,  that  we 


240  THE  SECOND  PART  OF  THE 

cast  ourselves  into  by  our  daily  offences  and  grievous  sins,  up 
into  the  castle  or  tower  of  eternal  and  endless  salvation. 

The  first  is  the  contrition  of  the  heart :  for  we  must  be  ear- 
nestly sorry  for  our  sins,  and  unfeignedly  lament  and  bewail 
that  we  have  by  them  so  grievously  offended  our  most  boun- 
teous and  merciful  God,  who  so  tenderly  loved  us,  that  he 
gave  his  only-begotten  Son,  to  die  a  most  bitter  death,  and  to 
shed  his  dear  heart-blood  for  our  redemption  and  deliverance. 
And  verily  this  inward  sorrow  and  grief,  being  conceived  in 
the  heart  for  the  heinousness  of  sin,  if  it  be  earnest  and  un- 
feigned, is  a  sacrifice  to  God ;  as  the  holy  Prophet  David 
doth  testify,  saying,  A  sacrifice  to  God  is  a  troubled  spirit ;  a 
contrite  and  broken  heart,  0  Lord,  thou  wilt  not  despise.1 

But  that  this  may  take  place  in  us,  we  must  be  diligent  to 
read  and  hear  the  Scriptures,  and  word  of  God ;  which  most 
lively  do  paint  out  before  our  eyes  our  natural  uncleanness, 
and  the  enormity  of  our  sinful  life.  For,  unless  we  have  a 
thorough  feeling  of  our  sins,  how  can  it  be  that  we  should 
earnestly  be  sorry  for  them  ?  Before  David  did  hear  the  word 
of  the  Lord  by  the  mouth  of  the  Prophet  Nathan,2  what  heavi- 
ness, I  pray  you,  was  in  him  for  the  adultery  and  the  murder 
that  he  had  committed  ?  so  that  it  might  be  said  right  well, 
that  he  slept  in  his  own  sin.  We  read  in  the  Acts  of  the 
Apostles,  that,  when  the  people  had  heard  the  sermon  of 
Peter,  they  were  compunct  and  pricked  in  their  hearts.3 
Which  thing  would  never  have  been,  if  they  had  not  heard 
that  wholesome  sermon  of  Peter.  They  therefore  that  have 
no  mind  at  all  neither  to  read,  nor  yet  to  hear  God's  word, 
there  is  but  small  hope  of  them,  that  they  will  as  much  as  once 
set  their  feet,  or  take  hold,  upon  the  first  staff  or  step  of  this 
ladder,  but  rather  will  sink  deeper  and  deeper  into  the  bottom- 
less pit  of  perdition.  For,  if  at  any  time,  through  the  remorse 
of  their  conscience,  which  accuseth  them,  they  feel  any  inward 
grief,  sorrow,  or  heaviness  for  their  sins ;  forasmuch  as  they 
want  the  salve  and  comfort  of  God's  Word,  which  they  do 
despise,  it  will  be  unto  them  rather  a  mean  to  bring  them  to 
utter  desperation,  than  otherwise. 

The  second  is,  an  unfeigned  confession  and  acknowledging 
of  our  sins  unto  God :  whom  by  them  we  have  so  grievously 
offended,  that,  if  he  should  deal  with  us  according  to  his  jus- 
tice, we  do  deserve  a  thousand  hells,  if  there  could  be  so 
many.     Yet,  if  we  will  with  a  sorrowful  and  contrite  heatt 

1  Ps.  li.  17.  2  2  Sam.  xii.  7-12.  3  Acts  ii.  37. 


SERM0X  OF  REPENTANCE.  241 

make  an  unfeigned  confession  of  them  unto  God,  he  will  freely 
and  frankly  forgive  them,  and  so  put  all  our  wickedness  out 
of  remembrance  before  the  sight  of  his  Majesty,  that  they  shall 
no  more  be  thought  upon.1  Hereunto  doth  pertain  the  golden 
saying  of  the  holy  Prophet  David,  where  he  saith  on  this  man- 
ner: Then  I  acknowledged  my  sin  unto  thee,  neither  did  I 
hide  my  iniquity ;  I  said,  I  will  confess  against  myself  my 
wickedness  unto  the  Lord ;  and  thou  forgavest  the  ungodli- 
ness of  my  sin.3  These  are  also  the  words  of  John  the 
Evangelist :  If  we  confess  our  sins,  God  is  faithful  and  right- 
eous to  forgive  us  our  sins,  and  to  make  us  clean  from  all  our 
wickedness.3  Which  ought  to  be  understood  of  the  confession 
that  is  made  unto  God.  For  these  are  St.  Augustine's  words : 
That  confession,  which  is  made  unto  God,  is  required  by 
God's  law  ;  whereof  John  the  Apestle  speaketh,  saying,  If  we 
confess  our  sins,  God  is  faithful  and  righteous  to  forgive  us 
our  sins,  and  to  make  us  clean  from  all  our  wickedness.  For, 
without  this  confession,  sin  is  not  forgiven.  This  is,  then,  the 
chiefest  and  most  principal  confession  that,  in  the  Scriptures 
and  word  of  God,  we  are  bidden  to  make;  and  without  the 
which  we  shall  never  obtain  pardon  and  forgiveness  of  our 
sins. 

Indeed,  besides  this  there  is  another  kind  of  confession, 
which  is  needful  and  necessary.  And  of  the  same  doth  St. 
James  speak  after  this  manner,  saying,  Acknowledge  your 
faults  one  to  another,  and  pray  one  for  another,  that  ye  may 
be  saved.4  As  if  he  should  say,  Open  that  which  grieveth 
you,  that  a  remedy  may  be  found.  And  this  is  commanded 
both  for  him  that  complaineth,  and  for  him  that  heareth,  that 
the  one  should  shew  his  grief  to  the  other.  The  true  mean- 
ing of  it  is,  that  the  faithful  ought  to  acknowledge  their  offences, 
whereby  some  hatred,  rancour,  grudge,  or  malice,  have  risen 
or  grown  among  them  one  to  another,  that  a  brotherly  recon- 
ciliation may  be  had;  without  the  which  nothing  that  we 
do  can  be  acceptable  unto  God ;  as  our  Saviour  Jesus  Christ 
doth  witness  himself,  saying,  When  thou  offerest  thine  offer- 
ing at  the  altar,  if  thou  rememberest  that  thy  brother  hath 
aught  against  thee,  leave  there  thine  offering,  and  go  and  be 
reconciled ;  and,  when  thou  art  reconciled,  come  and  offer 
thine  offering.5  It  may  also  be  thus  taken,  that  we  ought  to 
confess  our  weakness  and  infirmities  one  to  another ;  to  the 

1  Ezek.  xviii.  27;  xxxiii.  16.         2  Ps.  xxxii.  5.         3  1  John  i.  9. 
*  James  v.  16.  B  Matt.  v.  23,  24. 

21 


242  THE  SECOND  PART  OF  THE 

end  that,  knowing  each  other's  frailness,  we  may  the  more 
earnestly  pray  together  unto  Almighty  God,  our  heavenly 
Father,  that  he  will  vouchsafe  to  pardon  us  our  infirmities, 
for  his  Son  Jesus  Christ's  sake,  and  not  to  impute  them  unto 
us,  when  he  shall  render  to  every  man  according  to  his  works. 

And,  whereas  the  adversaries  go  about  to  wrest  this  place, 
for  to  maintain  their  auricular  confession  withal,  they  are 
greatly  deceived  themselves,  and  do  shamefully  deceive  others ; 
for  if  this  text  ought  to  be  understood  of  auricular  confession, 
then  the  Priests  are  as  much  bound  to  confess  themselves  unto 
the  lay-people,  as  the  lay-people  are  bound  to  confess  them- 
selves to  them.  And  if  to  pray  is  to  absolve,  then  the  laity 
by  this  place  hath  as  great  authority  to  absolve  the  Priests,  as 
the  Priests  have  to  absolve  the  laity.  This  did  Johannes 
Scotus,  otherwise  called  Duns,  well  perceive,  who  upon  this 
place  writeth  on  this  manner :  Neither  doth  it  seem  unto  me 
that  James  did  give  this  commandment,  or  that  he  did  set  it 
forth  as  being  received  of  Christ.  For,  first  and  foremost, 
whence  had  he  authority  to  bind  the  whole  church,  sith  that 
he  was  only  Bishop  of  the  church  of  Jerusalem  ?  Except  thou 
wilt  say,  that  the  same  church  was  at  the  beginning  the  head 
church,  and  consequently  that  he  was  the  head  Bishop,  which 
thing  the  see  of  Rome  will  never  grant.  The  understanding 
of  it  then  is  as  in  these  words:  Confess  your  sins  one  to  an- 
other:1 a  persuasion  to  humility,  whereby  he  willeth  us  to 
confess  ourselves  generally  to  our  neighbours,  that  we  are 
sinners,  according  to  this  saying ;  If  we  say  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us.2 

And,  where  that  they  do  allege  this  saying  of  our  Saviour 
Jesus  Christ  unto  the  leper,  to  prove  auricular  confession  to 
stand  on  God's  word,  Go  thy  way,  and  shew  thyself  unto  the 
Priest;  do  they  not  see  that  the  leper  was  cleansed  from  his 
leprosy,  before  he  was  by  Christ  sent  unto  the  Priest  for  to 
shew  himself  unto  him  ?3  By  the  same  reason  we  must  be 
cleansed  from  our  spiritual  leprosy,  I  mean  our  sins  must  be 
forgiven  us,  before  that  we  come  to  confession.  What  need 
we  then  to  tell  forth  our  sins  in  the  ear  of  the  Priest,  sith  that 
they  be  already  taken  away  ?  Therefore  holy  Ambrose,  in 
his  second  sermon  upon  the  hundred  and  nineteenth  Psalm, 
doth  say  full  well :  Go  shew  thyself  unto  the  Priest :  Who 
is  the  true  Priest,  but  he  which  is  the  Priest  for  ever,  after 
the  order  of  Melchisedech  ?     Whereby  this  holy  Father  doth 


1  James  v.  16.  2  1  John  i.  8.  3  Matt,  vjii,  4. 


SERMON  OF  REPENTANCE.  243 

understand,  that,  both  the  priesthood  and  the  law  being 
changed,  we  ought  to  acknowledge  none  other  Priest  for  de- 
liverance from  our  sins,  but  our  Saviour  Jesus  Christ ;  who, 
being  Sovereign  Bishop,  doth  with  the  sacrifice  of  his  body 
and  blood,  offered  once  for  ever  upon  the  altar  of  the  cross, 
most  effectually  cleanse  the  spiritual  leprosy,  and  wash  away 
the  sins  of  all  those  that  witli  true  confession  of  the  same  do 
flee  unto  him. 

It  is  most  evident  and  plain,  that  this  auricular  confession 
hath  not  his  warrant  of  God's  word ;  else  it  had  not  been 
lawful  for  Nectarius,  Bishop  of  Constantinople,  upon  a  just 
occasion  to  have  put  it  down.  For,  when  any  thing  ordained 
of  God  is  by  the  lewdness  of  men  abused,  the  abuse  ought  to 
be  taken  away,  and  the  thing  itself  suffered  to  remain.  More- 
over, these  are  St.  Augustine  words  :  What  have  I  to  do  with 
men,  that  they  should  hear  my  confession,  as  though  they 
were  able  to  heal  my  diseases?  A  curious  sort  of  men  to 
know  another  man's  life,  and  slothful  to  correct  and  amend 
their  own.  Why  do  they  seek  to  hear  of  me  what  I  am, 
which  will  not  hear  of  thee  what  they  are  ?  And  how  can 
they  tell,  when  they  hear  by  me  of  myself,  whether  I  tell  the 
truth  or  not ;  sith  that  no  mortal  man  knoweth  what  is  in 
man,  but  the  spirit  of  man  which  is  in  him  ?  Augustine 
would  not  have  written  thus,  if  auricular  confession  had  been 
used  in  his  time. 

Being  therefore  not  led  with  the  conscience  thereof,  let  us 
with  fear  and  trembling,  and  with  a  true  contrite  heart,  use  that 
kind  of  confession  that  God  doth  command  in  his  word ; 
and  then  doubtless,  as  he  is  faithful  and  righteous,  he  will 
forgive  us  our  sins,  and  make  us  clean  from  all  wickedness. 
I  do  not  say,  but  that,  if  any  do  find  themselves  troubled  in 
conscience,  they  may  repair  to  their  learned  Curate  or  Pastor, 
or  to  some  other  godly  learned  man,  and  shew  the  trouble 
and  doubt  of  their  consciences  to  them,  that  they  may  receive 
at  their  hand  the  comfortable  salve  of  God's  word :  but  it  is 
against  the  true  Christian  liberty,  that  any  man  should  be 
bound  to  the  numbering  of  his  sins,  as  it  hath  been  used  here- 
tofore in  the  time  of  blindness  and  ignorance. 

The  third  part  of  repentance  is  faith ;  whereby  we  do 
apprehend  and  take  hold  upon  the  promises  of  God,  touching 
the  free  pardon  and  forgiveness  of  our  sins  :  which  promises 
are  sealed  up  unto  us,  with  the  death  and  blood-shedding  of 
his  Son  Jesus  Christ.  For,  what  should  avail  and  profit  us 
to  be  sorry  for  our  sins,  to  lament  and  bewail  that  we  have 


244  THE  SECOND  PART  OF  THE 

offended  our  most  bounteous  and  merciful  Father,  or  to  con- 
fess and  acknowledge  our  offences  and  trespasses,  though  it 
he  done  never  so  earnestly,  unless  we  do  steadfastly  believe, 
and  be  fully  persuaded,  that  God,  for  his  Son  Jesus  Christ's 
sake,  will  forgive  us  all  our  sins,  and  put  them  out  of  remem- 
brance, and  from  his  sight  ? 

Therefore  they,  that  teach  repentance  without  a  lively 
faith  in  our  Saviour  Jesus  Christ,  do  teach  none  other  but 
Judas's  repentance ;  as  all  the  schoolmen  do,  which  only  do 
allow  these  three  parts  of  repentance — the  contrition  of  the 
heart,  the  confession  of  the  mouth,  and  the  satisfaction  of  the 
work.  But  all  these  things  we  find  in  Judas's  repentance, 
which  in  outward  appearance  did  far  exceed  and  pass  the 
repentance  of  Peter.  For,  first  and  foremost,  we  read  in  the 
Gospel,  that  Judas  was  so  sorrowful  and  heavy,  yea,  that  he 
was  filled  with  such  anguish  and  vexation  of  mind,  for  that 
which  he  had  done,  that  he  could  not  abide  to  live  any  longer.1 
Did  not  he  also,  before  he  hanged  himself,  make  an  open 
confession  of  his  fault,  when  he  said,  I  have  sinned,  betraying 
the  innocent  blood  V2  And  verily  this  was  a  very  bold  con- 
fession, which  might  have  brought  him  to  great  trouble.  For 
by  it  he  did  lay  to  the  High  Priests  and  Elders'  charge  the 
shedding  of  innocent  blood,  and  that  they  were  most  abomi- 
nable murderers.  He  did  also  make  a  certain  kind  of  satisfac- 
tion, when  he  did  cast  their  money  unto  them  again.  No  such 
thing  do  we  read  of  Peter,  although  he  had  committed  a  very 
heinous  sin,  and  most  grievous  offence,  in  denying  of  his 
Master.  We  find  that  he  went  out,  and  wept  bitterly  ;s 
whereof  Ambrose  speaketh  on  this  manner :  Peter  was  sorry 
and  wept,  because  he  erred  as  a  man.  I  do  not  find  what  he 
said  ;  I  know  that  he  wept.  I  read  of  his  tears,  but  not  of 
his  satisfaction.  But  how  chance  that  the  one  was  received 
into  favour  again  with  God,  and  the  other  cast  away,  but  be- 
cause that  the  one  did,  by  a  lively  faith  in  him  whom  he  had 
denied,  take  hold  upon  the  mercy  of  God ;  and  the  other 
wanted  faith,  whereby  he  did  despair  of  the  goodness  and 
mercy  of  God. 

It  is  evident  and  plain  then,  that,  although  we  be  never  so 
earnestly  sorry  for  our  sins,  acknowledge  and  confess  them ; 
yet  all  these  things  shall  be  but  means  to  bring  us  to  utter 
desperation,  except  we  do  steadfastly  believe  that  God  our 
heavenly  Father  will,  for  his  Son  Jesus  Christ's  sake,  pardon 

1  Matt,  xxvii.  3,  4,  5.         2  Matt,  xxvii.  4.         3  Matt.  xxvi.  75. 


SERMON  OF  REPENTANCE.  245 

and  forgive  us  our  offences  and  trespasses,  and  utterly  put 
them  out  of  remembrance  in  his  sight.  Therefore,  as  we 
said  before,  they  that  teach  repentance  without  Christ,  and  a 
lively  faith  in  the  mercy  of  God,  do  only  teach  Cain's  or 
Judas's  repentance. 

The  fourth  is,  an  amendment  of  life,  or  a  new  life,  in 
bringing  forth  fruits  worthy  of  repentance.  For  they,  that 
do  truly  repent,  must  be  clean  altered  and  changed  ;  they  must 
become  new  creatures ;  they  must  be  no  more  the  same  that 
they  were  before.  And,  therefore,  thus  said  John  Baptist 
unto  the  Pharisees  and  Sadducees  that  came  unto  his  baptism : 
O  generation  of  vipers,  who  hath  forewarned  you  to  flee  from 
the  anger  to  come  ?  Bring  forth  therefore  fruits  worthy  of 
repentance.1  Whereby  we  do  learn,  that,  if  we  will  have  the 
wrath  of  God  to  be  pacified,  we  must  in  no  wise  dissemble, 
but  turn  unto  him  again  with  a  true  and  sound  repentance ; 
which  may  be  known  and  declared  by  good  fruits,  as  by 
most  sure  and  infallible  signs  thereof. 

They  that  do  from  the  bottom  of  their  hearts  acknowledge 
their  sins,  and  are  unfeignedty  sorry  for  their  offences,  will 
cast  off  all  hypocrisy,  and  put  on  true  humility  and  lowliness 
of  heart.  They  will  not  only  receive  the  Physician  of  the 
soul,  but  also  with  a  most  fervent  desire  long  for  him.  They 
will  not  only  abstain  from  the  sins  of  their  former  life,  and 
from  all  other  filthy  vices,  but  also  flee,  eschew,  and  abhor 
all  the  occasions  (,of  them.  And,  as  they  did  before  give 
themselves  to  uncleanncss  of  life,  so  will  they  from  hencefor- 
wards,  with  all  diligence,  give  themselves  to  innocency,  pure- 
ness  of  life,  and  true  godliness. 

We  have  the  Ninevites  for  an  example  ;  which,  at  the 
preaching  of  Jonas,  did  not  only  proclaim  a  general  fast,  and 
that  they  should  every  one  put  on  sackcloth ;  but  they  all 
did  turn  from  their  evil  ways,  and  from  the  wickedness  that 
was  in  their  hands.2  But  above  all  other,  the  history  of  Zac- 
cheus  is  most  notable  :  for  being  come  unto  our  Saviour  Jesus 
Christ,  he  did  say,  Behold,  Lord,  the  half  of  my  goods  I  give 
to  the  poor ;  and  if  I  have  defrauded  any  man,  or  taken  aught 
away  by  extortion  or  fraud,  I  do  restore  him  fourfold.3  Here 
we  see  that  after  his  repentance  he  was  no  more  the  man 
that  he  was  before,  but  was  clean  changed  and  altered.  It 
was  so  far  off  that  he  would  continue  and  abide  still  in  his 


1  Matt.  iii.  7,  8.  2  Jonas  iii.  5-10.         3  Luke  xix.  8. 

21* 


246  THE  SECOND  PART  OF  THE 

unsatiable  covetousness,  or  take  aught  away  fraudulently  from 
any  man,  that  rather  he  was  most  willing  and  ready  to  give 
away  his  own,  and  to  make  satisfaction  unto  all  them  that  he 
had  done  injury  and  wrong  unto.  Here  may  we  right  well 
add  the  sinful  woman  ;  which,  when  she  came  to  our  Saviour 
Jesus  Christ,  did  pour  down  such  abundance  of  tears  out  of 
those  wanton  eyes  of  hers,  wherewith  she  had  allured  many 
unto  folly,  that  she  did  with  them  wash  his  feet,  wiping  them 
with  the  hairs  of  her  head,1  which  she  was  wont  most 
gloriously  to  set  out,  making  of  them  a  net  of  the  devil. 

Hereby  we  do  learn,  what  is  the  satisfaction  that  God  doth 
require  of  us :  which  is,  that  we  cease  from  evil,  and  do  good  ;9 
and,  if  we  have  done  any  man  wrong,  to  endeavour  ourselves 
to  make  him  true  amends  to  the  utmost  of  our  power,  follow- 
ing irt  this  the  example  of  Zaccheus,s  and  of  this  sinful  woman, 
and  also  that  goodly  lesson  that  John  Baptist,  Zacharias's  son, 
did  give  unto  them  that  came  to  ask  counsel  of  him.4  This 
was  commonly  the  penance  that  Christ  enjoined  sinners :  Go 
thy  way,  and  sin  no  more.5  Which  penance  Ave  shall  never 
be  able  to  fulfil,  without  the  special  grace  of  him  that  doth 
say,  Without  me  ye  can  do  nothing.8  It  is  therefore  our  parts, 
if  at  least  we  be  desirous  of  the  health  and  salvation  of  our 
own  selves,  most  earnestly  to  pray  unto  our  heavenly  Father, 
to  assist  us  with  his  Holy  Spirit ;  that  we  may  be  able  to 
hearken  unto  the  voice  of  the  true  Shepherd,  and  with  due 
obedience  to  follow  the  same. 

Let  us  hearken  to  the  voice  of  Almighty  God,  when  he 
calleth  us  to  repentance ;  let  us  not  harden  our  hearts,  as 
such  infidels  do,  who  abuse  the  time  given  them  of  God  to 
repent,  and  turn  it  to  continue  their  pride  and  contempt 
against  God  and  man ;  which  know  not  how  much  they  heap 
God's  wrath  upon  themselves,  for  the  hardness  of  their  hearts, 
which  cannot  repent  at  the  day  of  vengeance.  Where  we 
have  offended  the  law  of  God,  let  us  repent  us  of  our  stray- 
ing from  so  good  a  Lord.  Let  us  confess  our  unworthiness 
before  him ;  but  yet  let  us  trust  in  God's  free  mercy  for  Christ's 
sake,  for  the  pardon  of  the  same.  And  from  henceforth  let 
us  endeavour  ourselves  to  walk  in  a  new  life,  as  new-born 
babes,  whereby  we  may  glorify  our  Father  which  is  in 
heaven,  and  thereby  to  bear  in  our  consciences  a  good  testi- 
mony of  our  faith  ;  so  that,  at  the  last,  to  obtain  the  fruition 


1  Luke  vii.  37-39.  2  Isa.  i.  16,  17.  3  Luke  xix.  8. 

4  Luke  iii.  10,  15.  s  John  viii.  11.  6  John  xv.  5. 


SERMON  OF  REPENTANCE.  247 

of  everlasting  life,  through  the  merits  of  our  Saviour:  to  whom 
be  all  praise  and  honour  for  ever.     Amen. 


THE  THIRD  PART  OF  THE  HOMILY  OF  REPENTANCE. 

In  the  Homily  last  spoken  unto  you,  right  well-beloved 
people  in  our  Saviour  Christ,  ye  heard  of  the  true  parts  and 
tokens  of  repentance  :  that  is,  hearty  contrition  and  sorrowful- 
ness of  our  hearts  ;  unfeigned  confession  in  word  of  mouth  for 
our  unworthy  living  before  God  ;  a  steadfast  faith  to  the  merits 
of  our  Saviour  Christ  for  pardon  ;  and  a  purpose  of  ourselves 
by  God's  grace  to  renounce  our  former  wicked  life  ;  and  a  full 
conversion  to  God  in  a  new  life :  to  glorify  his  name  ;  and  to 
live  orderly  and  charitably,  to  the  comfort  of  our  neighbour, 
in  all  righteousness  :  and  to  live  soberly  and  modestly  to  our- 
selves, by  using  abstinence  and  temperance  in  word  and  in 
deed,  in  mortifying  our  earthly  members  here  upon  earth. 

Now,  for  a  further  persuasion  to  move  you  to  those  parts 
of  repentance,  I  will  declare  unto  you  some  causes,  which 
should  the  rather  move  you  to  repentance. 

First,  the  commandment  of  God  ;  who  in  so  many  places 
of  the  holy  and  sacred  Scriptures  doth  bid  us  return  unto  him. 
O  ye  children  of  Israel,  saith  he,  turn  again  from  your  infi- 
delity, wherein  ye  drowned  yourselves.1  Again,  Turn  you, 
turn  you,  from  your  evil  ways :  for  why  will  ye  die,  O  ye 
house  of  Israel  ?a  And,  in  another  place,  thus  doth  he  speak 
by  his  holy  Prophet  Hosea :  O  Israel,  return  unto  the  Lord 
thy  God ;  for  thou  hast  taken  a  great  fall  by  thine  iniquity.3 
Take  unto  you  these  words  with  you,  when  you  turn  unto  the 
Lord,  and  say  unto  him,  Take  away  all  iniquity,  and  receive 
us  graciously ;  so  will  we  offer  the  calves  of  our  lips  unto 
thee.4  In  all  these  places  we  have  an  express  commandment 
given  unto  us  of  God  for  to  return  unto  him.  Therefore  we 
must  take  good  heed  unto  ourselves ;  lest,  whereas  we  have 
already  by  our  manifold  sins  and  transgressions  provoked  and 
kindled  the  wrath  of  God  against  us,  we  do  by  breaking  this 
his  commandment  double    our  offences,  and    so  heap   still 

1  Isa.  xxxi.  G.     2  Ezek.  xxxiii.  11.     3  Ho6ea  xiv.  1.    4  Hosea  xiv.  2. 


248  THE  THIRD  PART  OF  THE 

damnation  upon  our  own  heads  by  our  daily  offences  and 
trespasses,  whereby  we  provoke  the  eyes  of  his  Majesty. 
We  do  well  deserve — if  he  should  deal  with  us  according  to 
his  justice — to  be  put  away  for  ever  from  the  fruition  of  his 
glory.  How  much  more  then  are  we  worthy  of  the  endless 
torments  of  hell,  if,  when  we  be  so  gently  called  again  after 
our  rebellion,  and  commanded  to,  return,  we  will  in  no  wise 
hearken  unto  the  voice  of  our  heavenly  Father,  but  walk  still 
after  the  stubbornness  of  our  own  hearts ! 

Secondly,  the  most  comfortable  and  sweet  promise,  that 
the  Lord  our  God  did  of  his  mere  mercy  and  goodness  join 
unto  his  commandment.  For  he  doth  not  only  say,  Return 
unto  me,  O  Israel ;  but  also,  If  thou  wilt  return,  and  put 
away  all  thine  abominations  out  of  my  sight,  thou  shalt  never 
be  moved.1  These  words  also  have  we  in  the  Prophet  Eze- 
kiel ;  At  what  time  soever  a  sinner  doth  repent  him  of  his  sin 
from  the  bottom  of  his  heart,  I  will  put  all  his  wickedness  out 
of  my  remembrance,  saith  the  Lord,  so  that  they  shall  no 
more  be  thought  upon.2  Thus  are  we  sufficiently  instructed, 
that  God  will,  according  to  his  promise,  freely  pardon,  for- 
give, and  forget  all  our  sins,  so  that  we  shall  never  be  cast 
in  the  teeth  with  them,  if,  obeying  his  commandment,  and 
allured  by  his  sweet  promises,  we  will  unfeignedly  return 
unto  him. 

Thirdly,  the  filthiness  of  sin ;  which  is  such,  that  as  long 
as  we  do  abide  in  it,  God  cannot  but  detest  and  abhor  lis, 
neither  can  there  be  any  hope  that  we  shall  enter  into  the 
heavenly  Jerusalem,  except  we  be  first  made  clean  and  purged 
from  it.  But  this  will  never  be,  unless,  forsaking  our  former 
life,  we  do  with  our  whole  heart  return  unto  the  Lord  our 
God,  and,  with  a  full  purpose  of  amendment  of  life,  flee  unto 
his  mercy,  taking  sure  hold  thereupon  through  faith  in  the 
blood  of  his  Son  Jesus  Christ.  If  we  should  suspect  any 
uncleanness  to  be  in  us,  wherefore  the  earthly  Prince  should 
loathe  and  abhor  the  sight  of  us,  what  pains  should  we  take 
to  remove  and  put  it  away !  How  much  more  ought  we, 
with  all  diligence  and  speed  that  may  be,  to  put  away  that 
unclean  filthiness,  that  doth  separate  and  make  a  division 
betwixt  us  and  our  God,  and  that  hideth  his  face  from  us, 
that  he  will  not  hear  us  !3  And  verily  herein  doth  appear  how 
filthy  a  thing  sin  is,  sith  that  it  can  by  no  other  means  be 
washed  away,  but  by  the  blood  of  the  only-begotten  Son  of 

1  Jer.  iv.  1 .  2  EzeL  x  viii.  2 1,  22.  3  Iaa.  lix.  2. 


SERMON  OF  REPENTANCE.  249 

God.  And  shall  we  not  from  the  bottom  of  our  hearts  detest 
and  abhor,  and  with  all  earnestness  flee  from  it,  sith  that  it 
did  cost  the  dear  heart-blood  of  the  only-begotten  Son  of  God, 
our  Saviour  and  Redeemer,  to  purge  us  from  it  ?  Plato  doth 
in  a  certain  place  write,  that,  if  virtue  could  be  seen  with 
bodily  eyes,  all  men  would  wonderfully  be  inflamed  and  kin- 
dled with  the  love  of  it :  even  so,  on  the  contrary,  if  we  might 
with  our  bodily  eyes  behold  the  filthiness  of  sin,  and  the  un- 
cleanness  thereof,  we  could  in  no  wise  abide  it,  but,  as  most 
present  and  deadly  poison,  hate  and  eschew  it.  We  have  a 
common  experience  of  the  same  in  them,  which  when  they 
have  committed  any  heinous  offence,  or  some  filthy  and 
abominable  sin,  if  it  once  come  to  light,  or  if  they  chance  to 
have  a  thorough  feeling  of  it,  they  be  so  ashamed,  their  own 
conscience  putting  before  their  eyes  the  filthiness  of  their  act, 
that  they  dare  look  no  man  in  the  face,  much  less  that  they 
should  be  able  to  stand  in  the  sight  of  God. 

Fourthly,  the  uncertainty  and  brittleness  of  our  own  lives ; 
which  is  such,  that  we  cannot  assure  ourselves  that  we  shall 
live  one  hour,  or  one  half  quarter  of  it.  Which  by  expe- 
rience we  do  find  daily  to  be  true,  in  them  that  being  now 
merry  and  lusty,  and  sometimes  feasting  and  banquetting 
with  their,  friends,  do  fall  suddenly  dead  in  the  streets,  and 
other  whiles  under  the  board  when  they  are  yet  at  meat. 
These  daily  examples,  as  they  are  most  terrible  and  dreadful, 
so  ought  they  to  move  us  to  seek  for  to  be  at  one  with  our 
heavenly  Judge  ;  that  we  may  with  a  good  conscience  ap- 
pear before  him,  whensoever  it  shall  please  him  for  to  call 
us,  whether  it  be  suddenly  or  otherwise ;  for  we  have  no 
more  charter  of  our  life  than  they  have.  But  as  we  are  most 
certain  that  we  shall  die,  so  are  we  most  uncertain  when  we 
shall  die.  For  our  life  doth  lie  in  the  hand  of  God,  who  will 
take  it  away  when  it  pleaseth  him.  And  verily,  when  the 
highest  sumner  of  all,  which  is  Death,  shall  come,  he  will  not 
be  said  nay ;  but  we  must  forthwith  be  packing,  to  be  pre- 
sent before  the  judgment-seat  of  God,  as  he  doth  find  us  ;  ac- 
cording as  it  is  written,  Whereas  the  tree  falleth,  whether  it 
be  toward  the  south,  or  toward  the  north,  there  it  shall  lie.1 
Whereunto  agreeth  the  saying  of  the  holy  Martyr  of  God, 
St.  Cyprian ;  saying,  As  God  doth  find  thee  when  he  doth 
call,  so  doth  he  judge  thee. 

Let  us  therefore  follow  the  counsel  of  the  Wise  Man,  where 

1  Eccles.  xi.  3. 


250  THE  THIRD  PART  OF  THE 

he  saith,  Make  no  tarrying  to  turn  unto  the  Lord ;  and  put  no* 
off  from  day  to  day.  For  suddenly  shall  the  wrath  of  the 
Lord  break  forth,  and  in  thy  security  shalt  thou  be  destroyed, 
and  shalt  perish  in  the  time  of  vengeance.1  Which  words  I 
desire  you  to  mark  diligently;  because  they  do  most  lively 
put  before  our  eyes  the  fondness  of  many  men,  who,  abusing 
the  long  suffering  and  goodness  of  God,  do  never  think  on 
repentance  or  amendment  of  life.  Follow  not,  saith  he,  thine 
own  mind  and  thy  strength,  to  walk  in  the  ways  of  thy  heart; 
neither  say  thou,  Who  will  bring  me  under  for  my  works  ? 
For  God  the  revenger  will  revenge  the  wrong  done  by  thee. 
And  say  not,  I  have  sinned,  and  what  evil  hath  come  unto 
me  ?  For  the  Almighty  is  a  patient  rewarder  ;  but  he  will  not 
leave  thee  unpunished.  Because  thy  sins  are  forgiven  thee, 
be  not  without  fear  to  heap  sin  upon  sin.  Say  not  neither, 
The  mercy  of  God  is  great,  he  will  forgive  my  manifold  sins. 
For  mercy  and  wrath  come  from  him,  and  his  indignation 
cometh  upon  unrepentant  sinners.2  As  if  ye  should  say,  Art 
thou  strong  and  mighty  ?  Art  thou  lusty  and  young  ?  Hast 
thou  the  wealth  and  riches  of  the  world  ?  Or,  when  thou  hast 
sinned,  hast  thou  received  no  punishment  for  it  ?  Let  none  of 
these  things  make  thee  to  be  the  slower  to  repent,  and  to  return 
with  speed  unto  the  Lord :  for  in  the  day  of  punishment  and 
of  his  sudden  vengeance,  they  shall  not  be  able  to  help  thee. 
And  specially  when  thou  art  either  by  the  preaching  of  God's 
word,  or  by  some  inward  motion  of  his  Holy  Spirit,  or  else 
by  some  other  means,  called  unto  repentance,  neglect  not  the 
good  occasion  that  is  ministered  unto  thee ;  lest,  when  thou 
wouldst  repent,  thou  hast  not  the  grace  for  to  do  it.  For  to 
repent  is  a  good  gift  of  God,  which  he  will  never  grant  unto 
them,  who,  living  in  carnal  security,  do  make  a  mock  of  his 
threatenings,  or  seek  to  rule  his  Spirit  as  they  list,  as  though 
his  working  and  gifts  were  tied  unto  their  will. 

Fifthly,  the  avoiding  of  the  plagues  of  God,  and  the  utter 
destruction  that  by  his  righteous  judgment  doth  hang  over  the 
heads  of  them  all  that  will  in  no  wise  return  unto  the  Lord. 
I  will,  saith  the  Lord,  give  them  for  a  terrible  plague  to  all  the 
kingdoms  of  the  earth,  and  for  a  reproach,  and  for  a  proverb, 
and  for  a  curse  in  all  places  where  I  shall  cast  them,  and  will 
send  the  sword,  the  famine,  and  the  pestilence  among  them, 
till  they  be  consumed  out  of  the  land.3  And  wherefore  is 
this  ?    Because  they  hardened  their  hearts,  and  would  in  no 

1  Ecclus.  v.  7.  2  Ecclus.  v.  2-7.  3  Jer.  xxiv.  9,  10. 


SERMON  OF  REPENTANCE.  251 

wise  return  from  their  evil  ways,  nor  yet  forsake  the  wicked- 
ness that  was  in  their  own  hands,  that  the  fierceness  of  the 
Lord's  fury  might  depart  from  them  But  yet  this  is  nothing 
in  comparison  of  the  intolerable  and  endless  torments  of  hell- 
fire  ;  which  they  shall  be  fain  to  suffer,  who  after  their  hard- 
ness of  heart,  that  cannot  repent,  do  heap  unto  themselves 
wrath  against  the  day  of  anger,  and  of  the  declaration  of  the 
just  judgment  of  God.1  Whereas,  if  we  will  repent,  and  be 
earnestly  sorry  for  our  sins,  and  with  a  full  purpose  of  amend- 
ment of  life  flee  unto  the  mercy  of  our  God,  and,  taking  sure 
hold  thereupon  through  faith  in  our  Saviour  Jesus  Christ,  do 
bring  forth  fruits  worthy  of  repentance,  he  will  not  only  pour 
his  manifold  blessings  upon  us  here  in  this  world,  but  also  at 
the  last,  after  the  painful  travails  of  this  life,  reward  us  with 
the  inheritance  of  his  children,  which  is  the  kingdom  of  hea- 
ven, purchased  unto  us  with  the  death  of  his  Son  Jesus  Christ 
our  Lord.  To  whom,  with  the  Father  and  the  Holy  Ghost, 
be  all  praise,  glory,  and  honour,  world  without  end.     Amen. 

1  Rom.  ii.  5. 


END  OF  THE  SELECTION  OF  HOMILIES. 


